LIBRARY OF CONGRESS, 



Chap,_ Copyright No. 

Shelf. 



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o 



UNITED STATES OF AMERICA. 



\'i/. 



tt 



THE MANIFESTATION 
OF THE IDEA 



BY 



H. E. NEWMAN 



W. H. Ferguson Co. 

Cincinnati, O. 
L. 



XWO COPIES BECEIVKD, 

ilbtirjr 6f Cttiiff^^ll^ 

9^e^ Sy ^9 at) 



•eCOND COPY, 

59102 



Copyright, 1900, 

Br 
H. E. Newman, 



This book is copyrighted simply and only to preserve the contents from 
being garbled, and not Willi the expectation of reaping any financial beneiit from it. 



CONTENTS. 



PAGE. 

Introduction, . . . . . . .3 

Preface, ........ 9 

A Vision, . . . . . . . .11 

Matthew xiii. 34, . . . . . . , 12 

CHAPTER. 

I. — The Beginning^ ...... 13 

II. — Heredity aud En\'ironment. — Ciin and Abel. . 91 

III. — TVanton Destruction of Life, . . . .116 

IV.— Noah and His Three Sons.— Time and His Three Sons 117 

V. — Language — Its Birth^ Diversity, End^ . . . 121 

VI. — Heredity and Environment, . . .125 

VII. — Heredity and Environment. — Ishmael, . . 129 

VIII.— Faith Develoj.ing, . .... 131 

IX.— The Idea (God) tlie Voice, . . . .132 

X.— Filial Love . . . . . .137 

XI. — Heredity and Environment. — E-au and Jacob_, . 139 

XII. — Environment^ ..... 144 

XIII.— The Shadow and Substauce.—I., . . .150 

XIV.— The Shadow and Substance.— IT., . . . 151 

XV.— The Idea Giving Life to All Things^ . . .153 

XVI.— The Right and Left Hand, .... 157 

XVIL— Pharaoh.— Greed, . . . . .159 

XVIIL— Moses, ...... 163 

XIX.— God is Spirit, ...... 168 

XX.— God Hears the Cry of the Oppressed, . . 173 

XXL— I Am That I Am, , . . . .175 

XXII. — God the Law of Heredity and Environment, . 177 

XXIII.— God's Favour, ... ... 183 

XXIV. —Moses and the Serpent.— Christ and Truth, , 187 



4 - CONTENTS. 

CHAPTER. PAGE. 

XXY.— God the Light of all Time, . . . .196 

XXVI. — God ie to be Worshiped iu Spirit, . . . 201 

XXVII.— A Willing Offeriug, . . . . . 2C3 

XXVIII.— The Shadow.— The Substance, . . .205 

XXIX.— The Birth of Jesus, . . . . .227 

XXX.— The Star of Bethlehem, .... 263 

XXXI. — Judas — His Heredity and Euvironment, . . 26G 

XXXII. — Christ's Temptation, .... 274 

XXXIII. — Baptism, ....... 303 

XXXIV.— The Eock, ...... 318 

XXXV. — Eunuchs, ....... 331 

XXXVI.— Tiie Temple of God, . . . . . S47 

XXXVIL— The Fruitless Fig Tree, . . . ^ . 352 

XXXVIIL— The True Disciple and His Worship, . , 361 

XXXIX.— The Man of Sin, . . . . .380 

XL. — Gethsemane, . . . . . . 409 

XLI. — Christ's Coming will Kevcal the Kich, . . 446 

XLII. — The Harlot Cast Out.— Socialism, . • . .494 

XLIII.— The Beginning. — The End, .... 604 



INTRODUCTION. 



Since the Idea as it existed in the ]\Iind of God was not 
fully manifested until God, who was that Idea, was made mani- 
fest in a Personality, even Jesus Christ who was that Idea and 
therefore God, so also all that which is recorded in His Word 
of His wishes and His purposes and His commands previous to 
His coming in the Fullness of His Personality must have lacked 
somewhat in its fullness of comprehension of His Perfect Wishes, 
Purposes and Commands because of a failure to comprehend 
in its Fidlness His Character and therefore the Idea, which was 
Him. It is obvious, therefore, tliat none could understand 
Perfectly what His Wishes were, and what His Purposes were, 
and what His Commands were, and what His Character was. 
and what His Voice said, until some One knew His Wishes, 
and His Purposes, and His Commands, and His Character, 
and had heard His Voice, in their Fullness. It is also obvious 
that we could not understand or comprehend these fully unless 
we could hear that Voice in its Fullness and by its Wishes, Com- 
mands and Purposes comprehend its Character. Now, since 
iVIind is that spiritual entity which lives as one zvith the flesh, 
and which we call Soul, and since it is with the Mind that we 
see spiritual things (truths, ideas, etc.), it follows that the Soul 
or Mind is man's spiritual body, that that body is 

ONE GREAT EYE, 

which embraces the eiitire personality of the individual, and that 
therefore the spiritual man could only see the Idea, even God. 
His Wishes, His Purposes, His Commands, His Character, 
through his ozvn personality, even that Mind zvJiich zvas him. 
Since before His coming none had been perfect, no, not one. 
but (a) "all had fallen short of the glory of God," it is manifest 
that none could have seen the Fullness of that Character or heard 
the Fullness of that Voice. Since the life zve live is the outzvard 

{n) Rom. iil. 2\ 



6 the; MANII^KSTATION OJ^ THE IDEA. 

uiaiiifestation of the life, even the Mind, within, it follows that 
the Mind or Soul or life zviihin that fully comprehended that 
LIFE within would make the condition of that life within mani- 
fest by a Life. Thus He, even Jesus Christ who was God, 
made manifest in His Life the Life within Him, and in thus let- 
ting the Life within control the outward life He made manifest 
to all men the Wishes, the Purposes, the Commands, the Char- 
acter of God, and the Idea, which lived in Him as Him. 

Since the Idea was not fully manifest to Man until He 
came, and since therefore every line and passage, from the 
first verse in Genesis to the time He lived, and from the 
first verse of Genesis to the last verse of Revelation, are but, 
as it were, steps making manifest to Man His coming, so is 
the record of this book, which seeks to show forth the mani- 
festation of the Idea and the Idea manifested. If, then, you fail 
to see the Idea or grasp the thought in the first pages of the 
book, or you fail to see the Idea, and in seeing it see the Idea, 
even Christ our God, after reading the book through, do not, 
we implore you, grow discourage'd as regards your inability 
to comprehend, or permit yourself to deny the suiHciency of 
the revelation of the Idea, and therefore of Him (Christ) who 
was that Idea, and who was able to comprehend the Idea by 
living it, thus setting us the example that we, in living that Life, 
might comprehend it in all its beauty. 

If, however, this book should make manifest to the World. 
even Humanity, the Truth of The Word, even the Bible, for 
which Humanity has hungered and thirsted through ;nearly 
all the nineteen centuries since He came and walked with 
Man, what becomes of the claim of that Church which claims 
to be the Custodian of the Revelation of The Word, and of its 
Head, who claims for his interpretation only infallibility. 
Either they have themselves been deceived, and have thus 
deceived others while deceiving themselves, or they have 
known the truth as it existed in the Book, and have deliber- 
ately and knowingly practiced a monstrous deception on their 
devotees by teaching a perverted conception of the Idea, as 
made manifest in that Book, even the Bible, The Word of 



INTRODUCTION. 7 

God to Man, seeking thereby to gain and hold dominion and 
power, and to enjoy the glory of this world. In cilhcr case the 
falsity of the claim that the Roman Catholic Church is His 
Church, therefore His Body, and the Pope the Head of that 
Body, and infallible as to his interpretation of The Word and 
His Will, is made manifest. It remains to be seen whether 
they are seeking the Truth, even God, and His Will, or their 
own. For if they still make the claim, after this revelation of 
the Truth, even the Idea, even God, then we will surely know 
that it was not God they sought, even the Truth who is the 
Way, but rather their ozvn misconceptions of the Way. 

Let no one suppose that this book is an attack on Catho- 
lics. God forbid ! Wherever the Christ-life is lived there this 
book sees Christ. In the hospitals, upon the battle-field 
amongst the wounded, in the wilderness, in the land of the sav- 
age, the barbarian, in the homes of the outcast, the poor, the 
despised, the forsaken, the writer of this book sees the Catholic 
as he sees the Protestant, each manifesting the Christ-spirit 
and the Christ-life, and knowing that where tliis Christ-spirit 
and Christ-life is there must be Christ also, before their Chris- 
tian life he bows his head in humility and reverence. Against 
that Life, manifested by Catholic as ivell as ProfestarJ, not one 
word of reproach or censure in this book, but against despot- 
ism, whether ecclesiastical or civil, whether it is of the Church 
or State, priest or devotee, against Romanism in the Church, 
against formalism for the Life, outward cleanliness and inward 
vileness, priestly interference between Man and His God and 
Father of His Spirit, against the crushing and enslaving of 
the masses for the enrichment of the few, against all things 
which stand opposed to the Spirit, the Master made manifest, 
this book stands opposed, merciless in its opposition ! 

If but a part of this book were true, then it doth make 
manifest that every soul is the custodian of The Word, that 
The Truth, even the Bread of Life, even God, is zvifhin YOL^, 
and that yoti but need to let that Life control your life for you to 
become infallible in your comprehension of the Idea, even God. 
r.nd what the Idea as it exists in that MIND, even God is! 



8 THi: ^lANlFESTATlON OI? TUlt IDE:A. 

That God should reveal these things to one who was with- 
out wisdom himself, need surprise none who comprehends the 
depths of His (God's) wisdom. The weakness of the instru- 
ment but makes manifest His Omnipotence ! In thus choosing 
an instrument who of himself knezv nothing, and through this 
instrument revealing that mystery which has been hidden from 
the wise, doth He make manifest that He is the Source of all 
Revelation as regards Nature or Nature's God. If He had 
used that Mind which the World ranked the greatest, then the 
World would have aceorded to the instrument the credit of being 
the Source, instead of the channel, and Humanity would have 
missed the great truth that 

The Truth is within YOU, 

even God, the Father, who is Truth personified. But if He 
thus chose such a weak instrument to make manifest that He 
was Wisdom personified, this act demonstrating the wisdom 
that conceived it, and the truth revealed demonstrating He was 
Truth personified, both testifying to the Majesty of His Power, 
doth He not also, in choosing so insignificant and nnzvorthy an 
instrument to clothe him w^th so much honor, thus make mani- 
fest the Justice of the Mercy of His Love for the least of His 
children? Oh, if His love would prompt Him to do so much 
for the least of His children, what shall be the recompense of 
the Greatest f If the things herein told be true, does it not tes- 
tify to the truth that the Angel that lifts from over the eyes 
the covering which has obscured the Light, that knocks and 
knocks at the door of that Deep, even His Mind, that brings 
the Soul of Man into harmonious touch with that Great Soul 
in whom the Idea sits enthroned as Him, that makes manifest 
the Character of that Soul in all its Glorious Beauty, that 
makes the Soul of Man cry out, "Brother !" "Father !" is 

F-A-I-T-H! 



PREFACE. 



God is Truth. God is the Source of all ideas. God speaks 
to Man in His Voice, which is that of Truth. The truth, the 
idea, the thought that comes to Alan, is God speaking to Man. 
God speaks to the poet. The poet weaves a garment for the 
idea, every iota of which is in harmony with his own personal- 
ity, and that garment will have just as much glow and beauty 
and brilliancy as there are these in the soul of the poet ; and he 
clothes the thought with this garment, which is the language 
in which he utters the thought. Some see the garment, but 
know not how to disrobe the thought so as to see it in its own 
unadorned and unclothed beauty. Each interprets it accord- 
ing to his own vision. He whose soul enters into a state of 
being in harmony with that of the poet at the time he wrote the 
poem, can only interpret it truly. 

Again, the poet himself receives the thought just in pro- 
portion as his soul enters into that state of being which brings 
him in contact with God Himself. 

There must be an exaltation of soul for the poet. What, 
then, of the Man of God ^ The Bible is the inspired Book. God 
its inspiration. The writers of that sacred volume were in con- 
scious touch with Truth, even God. The writers of the New 
Testament were in that exalted spiritual condition of soul 
which brought them into absolute harmony with the Spirit of 
Truth, and that which they wrote and taught as from God was 
the Word of God, absolute and complete. Christ's Spirit and 
God's Spirit were one, their natures were one, and the words 
that Christ spoke were the garment which clothed the thought 
of God. The Word and this thought, or idea, which had The 
Word, even God, as its Source and Being, was Spirit and Life. 

9 



TO THK ^IANI^e:STATION O^ THE IDEA. 

Christ being The Word, and The Word being the Completeness 
or End of all thoughts or ideas which have truth as their nature, 
as He is the Source or Beginning of all these, the words which 
Christ uttered were the Ultimate of all ideas, as in deed are all 
the words of the Bible which were given by inspiration, and 
they become the central sun from which shoot forth unnum- 
bered rays, and to which unnumbered ideas lead the way. Thus 
God said to Elijah: "What doest thou here, Elijah?" The idea 
or thought was that Elijah had fled from the place and 
the duty to which God had called him, had feared 
Jezebel more than God, had lost faith in the pro- 
tecting care of God, had but why continue the ex- 
planation? Is it not all embraced in the question to 
Elijah ? Can one frame a sentence that so completely embodies 
it all? Thus Christ spoke. Thus His apostles spoke. We see 
the garment, we strive after the truth, the thought, the idea it 
shelters or clothes ; one gets one idea, another person another 
idea ; the interpretation is numerous and of many colors and 
of varying lengths and volume ; we follow each conception to 
its ultimate goal, and (if the conception be in harmony with the 
statement of the Word, and therefore true) we find they all 
center in the one Statement, that that Statement is the comple- 
tion of all, and that the many divergent rays find their Home 
in the One Truth, which is the Truth, even Christ Jesus the 
Word. The World would not hold the books that might be 
Avritten which would be filled with rays centering in the Spirit 
of Truth. The Book (Bible) makes known their completion, 
and all ideas not in harmony with that Book can be cast aside 
as worthless. Let them harmonise with that Book, and let the 
soul harmonize zvith them (the ideas), and the soid will be brought 
into contact zvitJi The Word, the Center, Source, Beginning and 
End of all Truth. 



A VISION. 



In a vision a man saw a vast space, having no form, bound- 
less, and without Hfe. In this vast expanse two beings, naked, 
lay motionless and unconscious, locked tightly within each 
other's arms, and all things proclaimed them twins. Suddenly, 
as though at the coming of some message, or the sounding of a 
Voice, they awoke, and began a tremendous struggle. Then 
one, with one great and masterful effort, grasped the other and 
flung him far, far out and down, and the vanquished went 
down, down, down, and the Victor stood UPRIGHT — 
ALONE. 

And the man awoke, and he wondered over the vision, 
and a Voice said: "Thou hast seen the Son of Man become the 
Son of God" ; and the man wondered again, and as the vision 
became clearer so did the interpretation thereof. 



(MATTHmv xiii. 34.) 

"ALL these things spake Jesus unto the MULTITUDE 
in parables, and WITHOUT A PARABLE SPAKE KE 
NOT UNTO THEM." 



12 



THE MANIFESTATION OF THE IDEA. 



CHAPTER I, 



Thk Bkginning. 

(a) ''In the beginning God created the heaven and the 
earth." 

"In the beginning." When? When Time began. There 
was not, neither could there be, any beginning to the Creator 
of Time. But to the created there is always a beginning whose 
beginning and ending is measured by that which came into 
existence simultaneously wdth it, namely. Time. Before that 
which w^as called into existence — Eternity. Across the field of 
Eternity there began the development of an existence, and 
within that existence was Time. Side by side with thai exist- 
ence in Time lived Eternity. Time, as made manifest in that 
existence, ceases. Eternity remains, ceaseless in its existence. 
Before Time, Eternity ! Before the existence, its Creator ! In 
Him Eternity ! 

If, then, all things had a beginning whose beginning 
marked Creation's morn, then before creation that which was 
created did not exist. It was not. It w^as no thing. It was 
nothing. Before the going forth of the (b) Word, Space-exist- 
ingless. Death, stagnation, an absolute absence of being as 
regards the heaven and earth. Before the going forth of the 
Word the I AM that I AM who IS, and that which is not, even 
Nothing. God IS, His opposite is not. He is the Ultimate of 
all existence. His opposite is the Ultimate of non-existence. 
Thus before the beginning He existed as the Fullness, His 
opposite as the Empty, the V^oid, the Formless. He the Pres- 
ence filling all things, His opposite an unending Abyss, bottom- 
less, the Bottomless Pit. 

- (a) Gen. i. 1. (6) John i. 13. 



14 THE MANIFESTATION OF THE IDEA. 

At the going forth of the Word out of this Death, this 
Nothing, this Bottomless Pit, God called an Existence, and 
that Existence lived as Matter. Not that there was no matter 
until God created our Earth. There is not a World revolving 
in Space that does not owe its existence to the going forth of 
the Word. There is not a star suspended in Heaven's canopy 
that is not sustained by this same Omnipotent Word. Matter 
existed. Worlds lived and died before our Earth was. From 
the Eternity of the Past, Worlds have lived but to die again. 
But the Matter which formed our Earth and is our Earth had 
no existence either in Time or Space until God called it into 
existence by His Omnipotent fiat. 

Wherever the Word of God enters there can be but one 
result, and that is {c) life, for He is Life personified. Not only 
is He life personified, but He is {d) Truth personified. 

Hence not only life is the result of His coming, but the 
life created by Him is in exact harmony with all Truth. 

The {e) Life of all life is the Word (God), who is Spirit. The 
life of this World, which is a creation of the Word, is Motion. 
Hence, when God said. Let the Unreal be made Real, let Death 
live, let the Earth be made manifest, motion was the result. 
But motion has no life of itself, inherent and self-given, which 
is independent of any first or sustaining CAUSE. 

(/) "And the earth was without form, and void, and dark- 
ness was on the face of the deep. And the Spirit of God 
moved on the face of the waters." 

The creative Force, the Word, that Spirit of Life that 
brought Motion out of Stagnation, was and is no part of the 
thing created. He moves upon the face of His creation, guid- 
ing it, but is no part of it. 

From a Pit which is bottomless God called the Earth, even 
Space, which is non-existent. Thus in Nothing the Earth 
found its Birthplace and its Predisposition. And therein was 
first made manifest the Law of Heredity, which is fixed in God. 
Bear it well in mind, for this book will demonstrate that all 
things are governed by it, and that through that Law acting on 
(c) Johui. 4. {d) John v. 6. (e) John i. 4. (/) Gen. i. 2. ~ 



the: beginning. 15 

Matter, and that Law acting on Spirit, even Mind, a Savior 
was begotten who was the Son of God, and that through the 
same Lazv the Son of the Pit and the Son of God shall each 
attain to that estate to which its heredity and predisposition 
entitle it. 

This existence in the beginning was of a sameness, like 
its source, and as void of tangibility. Its life was motion, and 
it and m.otion were the same and co-existent. This existence 
could not have existed without its life (motion), neither could 
there have been this life (motion) without this first existence. 
Each was and is dependent on the other, came together as one, 
and will disappear as oiie. 

Weight is the measure of density that one thing bears to 
another. If that which formed the Earth's existence in the 
beginning was but the first step away from non-existence, there 
would be nothing lighter than this, hence it would be zvithout 
wcigJit, each and every part weightless, like every other part. 
If the motion in all its parts was the same, there was lacking 
force, for force is derived from coming in contact with that 
which is of greater weight, or that which is being propelled 
with greater volition. There being no forceful contact, there 
could not have been friction, hence no heat. When the Earth 
had its beginning, therefore. Cold was made manifest. Cold 
and Heat are relative terms, and designate the relationship 
which the temperature of one body bears to another. Heat Is 
the result of the frictional contact of substances. Heat is not 
an existence. It is not an element. Neither is Cold. They 
are both the manifestation of a condition in matter. Heat can 
only be derived from that which has weight. The first matter 
which appeared, being the lightest form of matter, it was colder 
than any other form of matter, and since below this existence 
there was no existence. Cold was /;/ it at its maximum. Abso- 
lute Cold is therefore the first step away from non-existence., 
and the nearest approach to it. Death and Cold reign as one 
in all material existence, yet Cold is not the anterior of Death, 
but Death or Nothing of Cold. Cold and Heat are the product 
of the material world ; they live by the fiat of the Word ; having 



1 6 THE MANIFESTATION OE THE IDEA. 

lived out their mission, they will pass away. Since Heat is the 
manifestation of a fuller or more condensed material life, it 
follows that in the beginning we had an Earth, formless and 
void, not because of excess of heat, but because of a condition 
in matter which marked the entire absence of heat. 

In Light there is no heat. The purer the light, the less 
heat. Light is one form of motion. Heat another. Light is 
a mode of motion in this first appearance of matter. Heat is a 
mode of motion in what are called molecules, which are com- 
posed of elemental atoms, which are in turn composed of this 
first principle, which one can, to designate from the elements, call 
ether. Yet etheric atoms, elemental atoms, and molecules are 
all matter. The transforming of one into the other, the etheric 
atoms into elemental atoms, and the elemental atoms into mole- 
cules, and the molecules into mass, does not destroy that which 
has been transformed. The etheric atoms which make the 
element are still etheric atoms. In the molecule they are still 
etheric atoms. In the mass they are still etheric atoms. The 
first existence of matter which took on life or existence in the 
beginning as the Earth formless and void has never been added 
to or taken from. The condition of that matter only has 
changed, and the relationship of parts of that matter to other 
parts has changed because of that changed condition. The 
changing of the form of that matter adds not to it, neither does 
it take from it. 

An elemental atom contains so many etheric atoms, the 
number of etheric atoms in a certain elemental atom giving 
to it its weight. For weight is but the relationship one thing 
bears to another as regards the number of etheric atoms con- 
tained in each. The etheric atoms are condensed into elemental 
atoms. The elemental atoms are condensed into molecules. 
The molecules are condensed into the mass. The difference in 
weight between an atom of hydrogen and an atom of gold is 
the difference in the number of etheric atoms contained in each. 
The difiference by weight between a molecule of hydrogen and 
a molecule of gold is in the number of elemental atoms con- 
tained in each. The number of etheric atoms contained in an 



THE BEGINNING. l^ 

elemental atom governs the number of elemental atoms in a 
molecule. 

The Sun is composed of molecules which are in an intense 
state of friction. There is, therefore, the motion resulting from 
the intense action of the elements. This motion is transmitted 
to its outermost circumference, where etheric atoms reign, as in 
the beginning, and the motion thus begotten in them is mani- 
fested as light. There is light in the most compact element or 
densest mass, but it is not perceptible to the sight of Man be- 
cause the vibration of the etheric atoms in these is so limited in 
area as not to affect the nerves of sight, which are also in motion. 
Wherever etheric atoms are in forceful contact there is vibration, 
and wherever there is the vibration of etheric atoms there is 
the mode of ^notion which is manifested as light. The owl, the 
cat, and many other creatures of the night contract or expand 
the pupil of the eye, and thus bring that and tributary uerves, 
as regards their motion, into harmony with the motion existing 
at that time in these etheric atoms, which constitute their 
environment. Thus they are enabled to see in the night. 

In the Sun, therefore, we have molecular motion affecting 
the elemental atoms which compose these molecules, and ele- 
mental atomic motion affecting the etheric atoms which com- 
pose these elemental atoms. This motion is transmitted to the 
sun's outermost limits, and in the circumference of the sun's 
being we find etheric atoms abiding alone and manifesting a 
vibratory motion, which gives Hght in which there is no heat. 

The etheric atoms of the Sun are thus acted upon by a 
superior force existing in the Sun itself, and thus the Sun be- 
comes a Light. This is light produced by an internal force. 
When this light motion is transmitted to another globe, and 
it is made to shine by reflecting it, then it becomes a light also. 
But if the Sun were composed of but one condition of matter, 
and this matter was empty, void, and was not in forceful con- 
tact, it could not generate within itself a form of motion which 
would be manifested as light. In this condition a force from 
without would be necessary to set up a vibration among the 
etheric atoms which composed it. This was the condition in 



l8 TH^ MANIFESTATION OF THE) IDEA. 

that "first existence when God said: (g) 'Xet there be light; 
and there was light." Let it be, and it was! Omnipotent 
Word! 

Other worlds besides the Sun and its satellites revolve in 
space. Who made themf Who controls them? Before this 
world had an existence, they existed. Who was their Law, 
and who divined their course ? Who decreed their volume and 
their relationship to each other? Are there more than One 
God? Has each world its own God? 

God exists. It is because God exists that all things 
exist and are. He is the Great Central Existence and The 
Beginning of all things. It is because God exists that we have 
Law. It is because God exists as Law that we know His 
works always harmonize in law. It is because Gpd is Law 
that we see law in all of Nature's mysteries which He created. 
Since we see law in all things and know that God is that Law 
Supreme, whenever or wherever we see Law at work, behold 
God's fiat. If, then. Nature and the Universe of Worlds are 
made by God, who is Law, and are controlled by the One God 
who is the 

Supreme Law, 

had he not that Wisdom of Power which would enable Him 
to work out through Nature His will as regards Nature? Shall 
we say that He could not have worked in harmony with the Laiv 
that controls the UNIVERSE in bringing about His Will? 
To say that He could not and zvould not is to deny that He is 
the Supreme Law by which every Sun and planet and material 
existence that traverses Space is operated and controlled. There 
is not a miracle recorded in the Bible whose zvorkings were not 
in harmony with the Law by which the Universe of Nature is 
governed. Christ came not to prove that Nature zvas not con- 
trolled by Lazv, but to make manifest that all things were con- 
trolled by Lazv, and that God zvas that Lazv Supreme, hence all 
matter obeyed Him (Christ) as the Law by whose unceasing 
fiat they lived, and will live out their existence, and which hath 

(g) Gen. i. 3. 



THK BEGINNING. 19 

already determined their End, and shall bring that End about. 
Thus we see God as the Supreme Law, the Maker and Upholder 
and Guide of the 

UNIVERSE. 

When, therefore, Matter made its appearance it came sub- 
ject to that Universe of Worlds in which it as the Earth found 
a home. It began its existence at exact equipoise with all the 
divergent forces of the Universe, and in the beginning of ex- 
istence was acted on by none in a preponderating degree. It 
had, therefore, one might truly say, the motion of inertia. 
Whatever motion may have been its at the beginning, it was 
at rest as regards the Universe. But as all matter acts upon all 
other matter throughout the Universe of matter, so there came 
a time when this first existence of matter was so situated in its 
relationship to pre-existent matter that it was acted upon by 
some pre-existing Existence as it came within the circle of its 
influence, and thus was forced back on itself, and the nearer it 
approached this Existence, or the nearer this Existence 
approached it, the greater was the force exerted. 

Herein we see the first manifestation of the Law of envi- 
ronment, a Law which can change and transform the predispo- 
sition of Heredity and give to the existence acted upon a new 
nature or order of being. Bear it well in mind, for this Law is 
fixed, like all law, in God, and is shown in this book to have 
been the active force at work in the formation of specie, and in 
the great and diversified forms of vegetable, animal, and human 
life, which made the Israelites what they were, which made it 
possible for a Son of God to come through this people, which 
shall be the great and mighty Force which shall encompass 
within its Beneficent Purpose all Humanity, and shall proclaim 
Humanity through all Eternity as the 

Son of God. 

Thus this first existence, which was the Earth, was acted 
upon by a superior force from without, and the motion of its 
particles were changed, and vibratory motion was set up in 
this existence by each etheric atom acting. on its neighbor, and 



20 THE MANIFESTATION OF THE IDEA. 

light, resulting from vibratory motion in this first existence, 
was the result. Since these etheric atoms are the minimum of 
size to which matter can attain, it follows that the motion which 
came with this existence as part of it, must have been of such 
a nature as to form each etheric atom into the form of a sphere, 
capable of force if acted upon by a greater force, if it (this exist- 
ence) was to show forth vibratory motion within itself. When, 
therefore, light was made manifest in this ether, it did not 
involve a change in the property of the thing itself, but a change 
in its condition. This was brought about w^hen the force from 
without, abiding in the Universe which was our solar system's 
environment, so acted upon this first Existence which em- 
braced the entire solar system of which our Earth is a part, that 
vibratory motion was set up in these etheric atoms. In the 
vibration of matter as etheric atoms we then receive light. 
Light is then a form of motion in etheric matter. 

Since the effect of the Universe without was to force these 
etheric particles back on themselves, condensation, if this is 
continued, must result. A nucleus must be formed, this 
nucleus becoming the center of the sphere in which it found its 
home, and radiating from itself forces outward. Since ether, 
and not molecules, gives light, each lost its light just as rapidly 
as its condensation brought it to that point where the vibratory 
motion of its particles were so limited in area as to destroy their 
light-giving power. It is fair to presume that the smallest 
of the globes lost its inherent light first, and the intense heat 
which was the result of that intense friction, and that our globe 
lost its inherent light in its own order of size, and the resulting 
phenomenon was our Earth, a darkened ball, acted upon by tliis 
atomic nebula of light, which was slowly becoming trans- 
formed into other globes, and which would ultimate in them 
all finally being dependent on that one great light, even the 
Sun, for their light. 

No great truth comes to man without this expenditure of 
physical force. The brain, the avenue, the channel, the con- 
veyor, the projector, but Never, Never, Never the Source of 



THK BEGINNING. 21 

Truth, of thought, or of ideas, becomes only an exhibitor of 
the spiritual forces within man as it becomes intensified by 
motion. 

* (;) ''And God called the Light 'Day,' and the darkness 
He called 'Night.' ^ Always the Light is day, the Darkness 
night. 

'"And the evening and the morning were the first day." 

Not that the light which He called Day in conjunction 
with the darkness He called Night marked a day^ and was the 
evening and morning of that day. No ! No ! The evening 
of the morning means the beginning of the creation of that 
formation which began to take on form on or out of the even- 
ing, and sprang into life in the morning. The evening and 
morning of the first day embraced in it all of creation from the 
begetting of the life of motion on up to the separation of light 
from darkness. 

The Bible never taught that the ''day" of Genesis was one 
of our days in time. The first chapter of Genesis and the sec- 
ond chapter, fourth verse, both dispute this assumption. 
Science could have found at first hand that which only millen- 
niums did unfold. What is our "day"? Is it not composed of 
twenty-four hours ? Are not those hours the measure of time 
in which our Earth revolves on its axis ? Is not this revolution 
determined on the rising and setting of the Sun? If, then, there 
was no day as now understood as a measure of time, and could 
not be until the Earth revolved on its own axis, a thing apart 
from other worlds, how could this evening which had an Earth 
without form and void as its beginning be the measure of an 
earth revolving which did not exist as a world? If the rising 
and setting of the Sun are the landmarks of our day, how could 
it be of that day when the Sun did not exist until the fourth day? 
Moreover, does not the second chapter, fourth verse, call it 
"generations"? 

{k) "And God said. Let there be a firmament (expansion) 
in the midst of the w^aters, and let it divide the waters," etc 
How? Condensation and its reaction. Expansion and its 
(j) Gen. i. 5. (Ic) Gea. i. 6. 



22 the: manifestation oi^ thi: idka. 

reaction. (/) ''And he commanded the waters to gather unto 
one place, and the dry land appear." 

(m) ''And God said, Let the Earth bring forth grass, the 
herb yielding seed,' and the fruit tree yielding fruit afte]; his 
kind, whose seed is in itself, upon the Earth, and it was so." 

It followed naturally. The Earth, as soon as it was in a 
condifAon to produce vegetable life, did so. It could not be 
otherwise, because God never can violate the law of harmonious 
progression. Harmony is personified in Him. All true pro- 
gressiveness, whether in natural or spiritual things, have their 
source in Him, and the very fact of this harmonious progres- 
sion being perceptible in the beginning of life should be proof 
of an Infinite Creator, in whom Harmony is personified, and 
who is the Source of all harmonies. It is proof, indeed, also of 
His Being that, having once set this vegetable world in motion. 
He was able to endow it with the power of reproducing itself, 
not because of itself, but because of the Truth that is in the Word 
by which it is sustained, but which is no part of it. 

(it) "And God said, Let there be lights m the firmament of 
the heaven to divide the day from the night, and let them be for 
signs and for seasons, and for days and nights. And let them 
be for lights in the firmament of the heaven, and it was so. And 
God made two great lights, the greater light to ride the day and 
the lesser light to rule the night. He made the stars also." 

Does not the Greater Light (God's face seen and felt) 
make in our souls a glorious Day, and does not the lesser fight 
(God's face veiled and hidden, seemingly, from our tortured 
souls) shine out in the darkness of our Night ? 

"He made the stars also." Not that He made the Uni- 
verse of worlds when He made our system of Sun and planets, 
but that He who made the Sun and Moon also made the 
Universe ! 

If you throw a ball forward against a wall, the etheric 
atoms which compose that wall are first forced back on each 
other ; they then return to their former position, and in return- 
ing they react on the ball, and the ball rebounds from the wall. 
(0 Gen. i. 0. (m) Gen. i. 11. (n) Gen. i. 14-16. 



THE BEGINNING. i$ 

If there had been no reaction of the wall, the ball would have 
rebounded, but not so far, because of the reaction of the etheric 
atoms which compose it. 

When that Existence was created, in which lived as ONE 
the Sun, Earth, and all things composing our solar system, 
its movement was as of the MASS, hence in ONE direction. 
It was a coming Up, Up, Up, towaids a higher or more fuller 
existence. While it stood at equipoise, in its beginning, with 
the Universe which environed it, and therefore was inert, yet 
there came a time wdien a Force from without in the Universe 
so acted on this first Existence which afterwards became the 
Sun, Earth, etc., that the motion of the etheric atoms which 
composed it, and w^hich were next or nearest to this force from 
without, was changed; instead of moving forward, they were 
forced back on those in the rear, and these w^ere forced back 
on those in their rear. This was continued until the force ex- 
erted by the force without and in front would be overcome 
by the onward force of the etheric atoms composing the first 
Existence which were yet not controlled by the force without 
We would then have a vibration set up in this first Existence 
which would be manifested as light, and also have in a certain 
amount of this Existence' which was nearest this force from 
without etheric atoms, being forced close together towards a 
common center because of the repellant forces surrounding 
them. Thus it will be seen that a certain amount of this first 
Existence would have a nucleus formed in it because of the 
fact that the force from without and the force from within 
w^ould have a place where they w^ould neutralize the force of 
each other, and this place would become the point where forces 
from without would center, and from which forces from within 
by reaction would radiate. 

As all the etheric atoms which compose a cloud vibrate 
back and forth, and yet the cloud as a mass continues its for- 
ward motion, so this first Existence continued its forward 
journey undeterred by the transformation taking place within 
it. The forming of a certain amount of this first Existence into 
a separate existence with a center of its own from which would 



24 THK MANlFi;STATlON OF THE IDI^A. 

radiate forces outward, would result in this certain amount 
becoming a Sphere and acting on the first Existence of which it 
had been a part, and acting also on the Force from without, 
and being in return acted on by them. The nearer this Sphere 
approached this Force from without, the greater would be the 
force exerted by this Force upon it, and the greater, propor- 
tionally, would this Sphere react on. this Force. This would 
result in this Sphere seeking the path of least resistance, and it 
would take a course azvay from the Force before and the force 
behind, the same as when a storm is forming in the Southwest 
the clouds move towards the Southeast, and it would recede 
as far from the first Existence of which, before it was a part, as 
the force in it (i. e., the intensity of the vibration of its etheric 
atoms) and the force in this first Existence (i. e., the intensity 
of the vibration of its etheric atoms) would demand. Thus 
they would be held apart by the Centrifugal or outward force of 
each, and this Centrifugal force would be entirely dependent 
for its strength on the Centripetal or inward force of each, 
the Centripetal dependent on the Centrifugal, and the Centri- 
fugal on the Centripetal. Should that force grow less, they 
would come closer together ; should it grow greater, they 
would go farther apart. 

Other spheres were cast off into Space, each Sphere being 
larger than its predecessor, because it was nearer this Force 
from without than was its predecessor, hence the intensity of 
vibration was greater in it than in its predecessor ; it forced 
more of the first Existence back on itself before the equipoise 
between the Force from without in the Universe, and the force 
within the first Existence was restored, and it, therefore, took 
off more of the Existence of which it was at first a part, and 
hence receded farther from it. 

This w^as continued until there was left the Existence 
which became the Sun, and which acted on every planet or 
sphere to which it had given birth, and was acted on by them 
in return. Thus we have the planets, begotten out of the Sun, 
the Center of the System and the Existence from which came 
all his children, receiving life and existence from that Sun and 



the: beginning. 25 

returning to it (the Sun) favors in kind, and tlie Sun and the 
planets which form his system all begotten from the one Exist- 
ence. 

What had happened to each sphere and to the Sun also 
happened to all as one Whole, and as a whole they were separ- 
ated as far from the Force which begot them all as the antagon- 
istic forces (i. e., vibrations existing in our solar system as a 
whole, as made manifest by our Sun, in whom all the forces 
of our system live as the one force, even the Sun force), which 
are represented by the Centrifugal force of our system and the 
antagonistic Force which is represented by the Centrifugal 
force of the . Force from without which begot our system, 
demands. Should this antagonism of forces be removed at any 
time, then they woidd became one. 

There could be no rising or setting of a light, neither a 
globe shining by reflected light, until our Sun had become a 
separate and distinct globe. 

The light of the Sun is radiated energy. It is the culmin- 
ation of the force produced by the impact of atomic matter. 

Between that Sun and our Earth there is a Sea of Death, 
whose icy breath no man can gauge. This is the result of the 
condensation of our planetary system confining to our Sun and 
his planets, and the other evidence of material life, the life of 
frictional motion, with its consequent heat. The transmission 
of motion or energy from the Sun to our planet is instantaneous 
because there is no retarding or intervening substance. It is the 
instantaneous transmission of force from the Sun to our atmos- 
phere. Light is not a liquid, a solid, or a gas. It is not an 
element. Yet it is absolutely dependent on the assembling of' 
elements of a material nature for its existence. Thus we find 
that phosphorus gives forth light, yet we do not speak of that 
light as a mineral, or a solid, or gas, but as a property which the 
assembling of the elements, as they are found in the phosphorus, 
makes it possible for the phosphorus to give forth. The Sun 
never transmits light as Such. For, as before stated, light is 
not a substance. The Sun nez'er gives forth to other bodies 



26 THE MAN]FESTATlON Ot" THE IDEA. 

part of its own being, draining itself thereby of its own vitality 
and bulk. 

What then ? When God brought forth the material world 
the first appearance of life was the atoms, each moving in its 
own sphere. Then the assembling of these etheric atoms in 
groups by condensation. If, then, the atoms which formed the 
nebulae of the beginning were condensed into separate worlds, 
and these worlds were the only evidence of material life, does 
it not follow that the space between the Earth and the planets, 
and the Sun and all other matter, would be empty, as it was 
before the beginning, and in that space NO-thing wotdd again 
make evident non-existence? 

What then ? If you have two balls and place them together, 
suspended in the air, and give to one a rotary motion, this ball 
will impart the same motion to its companion. Then, if we 
take these same two balls and remove them from each other, 
and suspend them one foot or one mile apart, and strike one 
of them a blow of rather great force, the other ball will not 
be disturbed at all, probably. The reason is because of the 
atoms or molecules which filled the space between the two balls. 
Now, if it were possible to remove this matter entirely, there 
would be no intervening barrier betzveen the two balls. Between 
the two balls there w^ould be no-thing. If there is nothing 
between two objects, they must be in contact. This being the 
case, when you strike one ball the other will partake of the 
same motion immediately. 

Our atmosphere, as it gets farther and farther from the 
Earth, becomes lighter and lighter, hence colder and colder. 
.When we arrive at that point where the air has resolved itself 
back into etheric atoms, we have again first principles — the 
lightest form of matter and the maximum of cold. Beyond 
these etheric atoms nothing exists in space. If a living being 
were suddenly dropped into the space outside the Earth's cir- 
cumference, the sensation received would be of intensest cold. 
Not because of any cold or heat existing in this space itself, 
for there can be no heat or cold existing except where matter 
exists, and there is no matter existing as a continuous medium, 



the: beginning. 27 

but because of the maximum of cold existing in all the etheric 
atoms of every sphere, be it planet or Sun, that environed that 
body. 

It is this truth of the most intense cold existing in the 
lightest form of matter that makes possible liquid air. To 
make liquid air there are two cyHnders used, one inside the 
other, with an air space between the two, and a tube running 
through the first cylinder iiito the second. The air is forced 
through this tube into the second cylinder and condensed under 
high pressure. This condensed air in the inner cylinder is 
released through an opening in the inner cylinder into the outer 
cylinder. The air at once expands. The reaction is as great as 
the action. As a result, the area of vibration is enlarged, the 
etheric atoms approach nearer that point where they would 
exist alone, and a more intense cold results. This cold air 
flows over and around the tube through which the air to be 
condensed is being forced, and robs it of its heat, and it thus 
enters the inner chamber m a condensed state, to which is 
added the pressure of the air pump or compressor. Conse- 
quently it is condensed more, the reaction, when it is released 
into the outer cylinder, is greater, it is therefore colder, it exerts 
a greater influence towards condensing the air which flows 
through the tube into the inner cylinder, and liquid air finally 
results. Two things, it might be noted in passing, occur. The 
air in condensation as a liquid is cooled, the air in expanding is 
cooled. The reason is because there is a motion at which the 
medium is maintained between expansion and contraction. 
The farther away the thing gets from that "happy medium" by 
limiting the area of its vibration, the colder it gets, and the 
farther away the thing in motion gets from that medium by 
enlarging the area of its motion, the colder it gets. If the thing 
condensed should continue its condensation, there would come 
a time when the area of its motion, having become more and 
more limited, would disappear, and with the disappearance of 
the area of motion would disappear the motion itself, and hence 
the thing itself, which was really motion made manifest ; and if 
the thing itself should continue to expand, there would come a 



28 THE MANI]PKSTATlON OE THE IDEA. 

time when its area would be so great that it (the thing in mo- 
tion and motion which was it) would also disappear, and matter 
would cease to exist. The happy medium was the lot of Man 
in the beginning, but it could not be maintained. Yet the 
Law is Perfect, and as Truth is God's Being, and maintains the 
Equipoise of that Being. 

When we arrive at that point of the Earth's atmosphere 
where each atom moves in its own orbit of being, as it did in the 
beginning of creation, the space beyond that contains nothing. 
The same is true of the Sun. Between the outermost Hmit of 
the Sun's circumference of being, and the outermost limits of 
the Earth's circumference of being, there is a vast space in 
which there is no-thing. Neither atoms nor the last prop of the 
skeptical scientist, ether. This being true, we have the atoms 
which are revolving at the outermost limit of the Sun's cir- 
cumference in absolute contact with the atoms revolving at the 
outermost limit of the Earth's circumference, though millions 
upon millions of miles of Space intervene. But then it is only 
space, and space in this instance is but another term for 
no-thing. 

What then? The atoms vibrating with tremendous and 
inconceivable velocity in the Sun transmit at once their energy 
(not themselves) to our atmosphere, impact the result of 
atomic action results, which gives us light, and then follows 
molecular action, with its consequent heat. Thus we have the 
Sun, although millions upon millions of miles aw^ay as regards 
space, really at our door, its atoms vibrating hand in hand with 
the atoms of our own planet, and giving to our Earth's atoms 
the energy of its own and our Earth light and heat. We have 
also presented to us a great Universe, with its unnumbered sys- 
tems of worlds, revolving each in its owti orbit of being, travers- 
ing the immensity of space, and each embracing within its oivn 
circumference of being ai.t. material life and existence within the 
Space which its being occupies. We see the immensity of space 
ablaze with light, and yet know that in it is no light whatever. 
The eye traverses through the nerves of sight the vast space 
between the Earth and Sun, and sees the Sun only, for 



THE BEGINNING. 29 

No-thing existing not can noj; be seen, and yet seeing that 
which it sees not sees that out of which God called a Universe. 

Thus we had before the beginning Space, which is nothing, 
or which is that which hazing no existence of itself is made mani- 
fest by that which does exist, namely, the planets, stars, comets, 
etc. At the fiat of the Word, even God, creation began to 
take on life and live, and space was no more the evidence of 
non-existence, but its own existence was made manifest. 

Having discovered that matter is always governed by cer- 
tain laws, wherever we find matter we find these laws, but where 
matter exists not there can be nothing existing to zvhich Lazv as 
seen or made manifest in matter zvill apply, for immediately that 
one assumes a certain existence separate from matter, and then 
assumes that this existence is acted upon by Law in the same 
zi'ay as matter, and that it responds in the same way as matter 
to that law, then you have not a separate existence from matter, 
but matter itself, for by its manifestation of law know we that it 
(matter) is matter, and not something else. Hence, if you 
imagine a certain existence, and call that existence ether, for 
instance, and say it is not matter, and yet ascribe to it all the 
functions of matter or any of its functions, you at once contra- 
dict your own assumption. This they do when they speak of 
ether as being a medium, not matter, which fills all Space. 
and yet speak about a stress being produced in it. Now it is 
evident that if a stress or wave be produced in matter, 
there must be an outlet for the Crest of the Wave. Now to 
secure this space for the upward movement of the wave, there 
must be either an opening above for the crest of the wave, or 
that which the wave pushes up, or a condensing into a smaller 
area of space that which the wave displaces. But, says one, 
there is no movement of the Ether as a w^ave in water, but it is 
a motion imparted to the Ether which is manifested by a zvavc- 
like course. Very well. What are the modes of motion ? Pri- 
marily, they are rotary, translatory and vibratory. Does not 
either one of these motions, if used to produce a wave, make it 
impossible that there could be an existence in which this wave 
could be produced and yet this existence be homogeneous — all 



30 THE MANIFESTATION OF THE IDEA. 

one piece ? Do you not know that to produce either one of these 
motions zvithin the Ether it must be composed of particles, 
one acting on the other f Otherwise the rotary or vibratory or 
translatory motion would be of the mass. If we give to them 
translatory, or a forward or backward, up or down motion, 
without changing their form, we then at once concede them a 
tree-path motion. If we concede them a free-path motion, we 
can have no existence, at least no etheric existence, in that free 
path, for this would destroy the free path, and without it there 
could be no forward motion any more than two trains could 
pass on the same track. If we have vibratory motion, as the 
form of motion that produces the wave, then there must be a 
crest followed by a hollow, which means either an uplifting or 
a condensing ; eithej demands the absence of the medium that is 
in motion, that this motion may exist. If it be rotary motion, we 
know that there can be no rotary motion of any character 
where one object acts on another and both rotate, without their 
being a space zvhich must be vacant as regards those particular 
objects. Thus we see that motion in the form of a wave or 
waves demands particles. That each of these forms of motion 
of these particles dem.ands Space free from these particles for 
their motion. For we see that if a stress can be set up in this 
Ether at all, it can be set up to that degree that will cause a 
separation of this Ether, and where this separation took place 
there can be no Ether, therefore only a vacuum. That trans- 
latory motion demands a path free from these etheric particles, 
and again we have a vacuum. That rotary motion proclaims 
a place where the particles in rotating contact do not touch, 
and in that we discover a vacuum, and thus finding a Vacuum 
necessary for the considerating of Ether, we again stand in the 
presence of No-thing, and find Ether as unnecessary to the solu- 
tion of the problem, and so dismiss it, considered apart and as 
a thing distinct from matter. 

As without God nothing as regards spiritual existence 
really has an existence, Error, Ignorance, and Evil being the 
absence of that Which IS, even God, so where matter is found 
not, either as suns, planets, or other form of material life, noth- 



The: beginning. 31 

ing makes evident its existence. Where matter is not, there is 
Space, existingless, and were one gifted with the Sight of The 
Omnipotent, and could see all material existence at once, that 
mans view would he bounded by the horizon of material existence, 
without which existence there remains but Space, which, exist- 
ing not, and therefore not to be seen, is made manifest by that 
which IS, and which is seen. 

Thus, as non-existence was made manifest and given an 
existence by that which is, even matter, which lived at the 
coming of the Word, so later in Man non-existence took on an 
existence or was made evident by the coming of the Word, 
even Satan, who is the Opposite of Him who IS, and who is 
made alive by that Word's coming. Satan being the Opposite 
of Him who IS, even God, can not have a personal existence, 
for God is Existence personified, and His Opposite must be 
non-existence, therefore non-existent, and is only made alive or 
manifest by the absence of that which IS. 

The Sun, that glorious orb of light and heat and energy, 
may or may not become a w^orld like ours, but it will (0) never 
cease to give forth these until He who placed it there with Hi? 
Omnipotent Word shall so declare. 

Cold and Heat, Light and Darkness, are, as regards the 
natural world, antagonistic. They are each a product of the 
marshaling of material forces. They each enact their part in 
the begetting of natural life, yet we know that the life is of the 
Heat and the Light. These are all but the figure, the sign- 
board, the image of spiritual things. Truth is ever antagonistic 
to Error, Enlightenment to Ignorance. When that which is 
spiritual shall fully come, then the shadow, even all material 
things, shall pass away. The first motion which proclaimed 
the presence of a material existence was the herald announcing 
the Coming of God the Word, God the Creator, God the Idea. 
God the Father of Humanity, God who is Spirit, and His King- 
dom, which is a spiritual kingdom. Every development of 
that material existence was but the proclaiming in louder tones 
His nearer approach. Every higher order of existence was a 

(0) Geu. viii. 22. 



32 THE MANIFESTATION OF THF IDEA. 

finger pointing with unerring direction towards Him who gave 
it existence. When the Earth was complete, and the Sun 
soared high in Heaven's broad expanse, then all things of 
Earth, and air, and sky, of Sun and satellites, formed in solid 
phalanx the truths that gave to them an existence and individu- 
ality, and they all pointed toward Him as the Idea which nour- 
ished them and gave them both form and existence. When 
He shall have Come, surrounded by His holy messengers^ then 
shall the Heavens and the Earth melt together with fervent 
heat, and Heat shall be lost in light, and Light disappear in 
God. Then shall that which was natural give place to the 
spiritual, and corruption put on incorruption, for the Heat of 
the Sun shall make place for the Love of the Son whose name 
is Love, and the light of the Sun to the Light of the Son whose 
name is Truth and whose world is Spirit, for all things shall 
disappear before the Glory of their Creator at His appearing, 
and Motion shall disappear in Him who is Energy personified, 
and Time shall give place to Eternity. 

{p) "And God said: 'Let the waters bring forth abun- 
dantly the moving creature that hath life, and fowl, that may 
fly above the Earth in the open firmament of heaven.' " 

''And God created great whales and every living creature 
that moveth, which the waters brought forth abundantly after 
their kind, and every winged fowl after his kind, and God saw 
it was good." 

''And God blessed them, saying: 'Be fruitful, and multi- 
ply, and fill the waters in the seas, and let fowl multiply in the 
Earth.' " 

"And God said: 'Let the Earth bring forth the living 
creature after his kind, cattle and creeping thing and beast of 
the Earth after his kind'; and it was so. x\nd God made the 
beast of the Earth after his kind, cattle and creeping thing after 
their kind, and God saw that it was good." 

"And God said: 'Let us make man in our own image, in 
our own likeness, and let them have dwninion over the fish of 
the sea, and over the fowl of the air, and over the cattle^ and 
(p) Gen. i. 20-31. 



the; beginning. 33 

over all the Earth, and over every creeping thing that creepeth 
on the Earth; " 

"So God created man in His own image, in the image of 
God created He him. Male and female created He them." 

"And God blessed them, and God said unto them: 'Be 
fniitfnl and multiply and replenish the Earth, and subdue it, 
and have dominion over the fish of the sea, and the fowl of the 
air, and over every living thing that moveth upon the Earth.' " 

"And God said: 'Behold, I have given you every herb 
bearing seed which is upon the face of the earth, and every tree 
in the which is the fruit of a tree yielding seed, to you it shall 
be for meat.' 'And to every beast of the Earth, and to every 
fowl of the air, and to everything that creepeth upon the Earth 
wherein there is life (a (a) living soul), I have given every green 
herb for meat,' and it was so." 

"And God saw everything that He had made, and behold, it 
was very good. And the evening and the morning was the 
sixth day." 

These are the successive stages in the creation of the 
world. First, No-thing, ending in a completed world. An 
Earth carpeted with vegetation, her rivers, her lakes, her 
ocean teeming with life, the ground trodden by beast of the 
field, from which they received their nourishment, the air laden 
with birds on wing, and last of all, and crown of all — MAN. 

Each step stands alone, by itself, and yet joined by an 
indissoluble link to the succeeding step. 

And God saw it all from start to finish, from Beginning to 
End, and it was very good. It never could be otherwise. 
God's works are always good. They have in them the perfect- 
ness of a perfect Creator. God's work is always perfect. He 
can not do an imperfect work. It is His will that all things 
should be perfect, even, indeed, as He is perfect, according to 
its kind. He made the Earth a perfect world ; it was good. 
He made every tree, shrub, blade of grass, a perfect tree, shrub, 
blade of grass. It had in it the perfectness of its being. It 
had in it the perfectness that could come only from a perfect 
(a) Seo Marginal reading on ^^Life/' Gen. ii. 30. 



34 the: manifestation of the idea. 

DESIGNER. The salmon that swam in the waters of the first 
seas, the first bird that swelled its little throat in joyous carol to 
its Maker, was perfect as a fish, was perfect as a bird. The 
Lion and the lamb were each perfect as to specie. God made 
all vegetable life perfect, and (o) stopped there because He 
could not improve on that which He called good. God made it 
a vegetable ; as such it was perfect, as such it was complete 
within itself; considered as anything else it was a failure. As 
an animal it was a failure, even in its highest type of vegetable 
life. The sweetest flower, with the loveliest blossom that God 
ever made, was no more perfect as a plant than was the hum 
blest plant in Eden's garden. They were both perfect within 
themselves. The Ape that climbed from tree to tree. in those 
first days of the world's history was perfect as an Ape. God 
could not make him otherwise. It would be contrary to the 
innate Justice, Wisdom, Truth, Love, etc., personified in the 
Creator to make him a single iota less than He could make 
him as regards his perfectness as an Ape. But God could not 
do more than that. The same power that brought that Ape 
forward to completeness by His very nature would stop when 
His work was complete. As each step in Creation is toward a 
higher ideal of life, so each step in animal life must necessarily 
show these progressive steps also. But between the Ape and 
the Alan created in God's image there is a chasm as wide as 
Space. The Ape never can cross over to it. That Man and all 
life have some attributes or characteristics in common should 
surprise no one, since they all sprang from the same Source, 
namely, the Earth, and they are sustained by the same Force, 
namely, the Word. 

But God made all life, both vegetable and animal, but for 
the one purpose, and that to minister to Man's wants and 
pleasures. 

It is in harmony with the will of God that each should 
seek to propagate its own specie, and Man does but respond 
to the command that came to all life, which said: *'Be fruitful 
and multiply," when he is obedient to that law. 
(a) Gen. ii. 1-3. 



THE BEGINNING. 35 

Man was a perfectly sinless being when God made him, 
but he was as a babe, and his food was the food of one who did 
not need strong food, hence God gave him as food the "green- 
ness of the green," as the margin has it, i.. e.,. fruits and vege- 
tables; and to a//. animal life He gave the same. Animals and 
fowls and creeping things preyed not on each other in the 
beginning, but lived in peace, receiving their nourishment 
from the Earth. He gave to all animal life a life commensur- ' 
ate with its needs. The life of the animal is one of mind (soul). 
But its life is of the Earth, earthy. It never can have aspira- 
tions, because it can not receive spiritual things. Its brain acts 
in harmony with the truth that environs it, but it can never 
receive ideas as such, and it can not formulate thought for that 
reason. It can not realize the thought of a higher life. If it 
could, there would be progression. God never more fittingly 
gave Man an insight into the spiritual life than He has in 
Creation itself, every step of which is a progression up to the 

PERFECT NATURAL MAN. 

God gave to all animal life and to Man mind according to 
the necessity of their being. But above all mind was the 
Word. All things were made by Him, all things were sus- 
tained by Him, yet none, not even Man, natural man, was any 
part of Him. Yet so inseparably is all creation linked to Him 
that not even (q) a sparrow can fall to the Earth without the 
Heavenly Father. 

But when God made Man He made him in His own image. 
Not in the image of that which was below God, but in His 
own image. The image of that which was above. He did not 
make man God. Man was the IMAGE, GOD THE 
REALITY. 

He made Man as near God as a natural man, whose Mind 
was of the Earth, earthy, could be. The body of Man having 
sprang into life full grown as a Man, the Mind which God gave 
to him at the moment that body lived as a Man, sprang into full 

(q) Matt. X. 29. 



36 THE MAXIFKSTATIOX OF THE IDFA, 

life as regarded the natural or fleshly needs and demands of that 
body, (r) but dead as to the needs of the spirit. 

Having made ^lan in His image, He gave to !Man purity 
of body, and a perfect body. In that body He placed a soul, 
sinless, pure, holy. The Idea which existed in the Mind of 
God being to beget a Son by His Spirit who should be perfectly 
like Him in all His attributes, God gave to this soul, or mind, 
or spirit, which became one with that body simultaneously with 
that body's receiving life (mind), not only freedom from sin, but 
dominion, and absolute freedom of zi'ill. This ]\Iind or Soul, or 
Spirit, for each is the other, and they all mean the same, even 
Man, which eaji^e from God^and lived in Adam as Man, became 
one with that body of flesh which came into life full grown at 
its birth, and gave to that body Mind, which lived as Man, and 
therefore gave to that Man, natural ^lan, a mind of flesh also. 
The body being full-grown, therefore having all of the attrib- 
utes of the flesh fidly awake to its demands, immediately on the 
coming of that Mind, while that Mind which was Spirit, had 
no spiritual development whatever, Man was but a Natural being, 
of the Earth, earthy, with his affections fixed on fleshly things. 

The Idea being to beget a Son, God could not make a 
full-grown man to hnozv and to possess these attributes as He 
possessed them in a spiritual sense, because ^lan would have 
been no more Man, but God. It was impossible for the Image, 
even natural Man, to ever become the Son of God, for natural 
Alan is of the Earth, earthly, and he could never have any 
aspirations beyond it. is) John said to the Pharisees, who 
claimed Abraham as their father, that ''out of the stones of the 
Earth God could raise up children to Abraham." Children 
of the flesh. But for Man to grow into the Son of God meant 
a development of the spiritual Alan, who alone can feed on that 
Alind which is the Source of all growth. To become as He 
was, is, and ever will be, was to learn to love Alercy and Holi- 
ness for their own sakes, and to make them part of our own 
being from a free and unrestricted choice. 

(r)Matt. iv. 4. (s) Luke iii. 8. 



THE BEGINNING. 37 

God gave to Man as the Image a brain which was abso- 
lutely perfect. His body was perfect. Every muscle, nerve, 
fiber of his being was perfect. He was the cap, the climax, the 
grand final of creation. All nature led up to him, all creation 
pointed toward him as its end. There is no greater difficulty 
to account for Man as a distinct creation than there is to 
account for the first manifestation of material life. If all things 
sprang from a protoplasm, the protoplasm itself is an evidence 
of the assembling of the elements that form that existence 
(protoplasm) into such groups and relationship one to the other 
as to make that existence a protoplasm, and not something 
else. This demands design. A design demands a designer. 
The protoplasm proclaims a God. If God could assemble the 
elements into such a group that the resultant of that grouping 
would be a protoplasm, so God could assemble the elements into 
such groups that immediately on the assembling of those ele- 
ments to that degree which marked the com-pletion of that 
grouping, with that completion would come the birth of that 
organism, be it vegetable, fish, insect, animal, or man. The 
difference between the vegetable, the fish, the ape and Man as 
regards their physical being is the result of the grouping of the 
elements of diversified matter. The difference between the 
Soul of the Man and the Soul of the Ape is because of the 
difference of this physical formation. The difference between 
the Ape and the vegetable is because of their physical forma- 
tion. If it were possible to transform the Ape into a Man, 
and give to it a brain and physical being like Man's, no one 
dare question but w^hat the Ape would be a INIan, and no more 
an Ape. What then ? No river can rise higher than its source. 
A dog will make manifest the temperament that it received 
from its parents, both parents. If its male progenitor had a 
disposition which was savage, stubborn and willful, and yet 
unwavering in its fidelity to its master, and its female progeni- 
tor was meek, timid, without any self-will or fidelity, and 
therefore weak, the combination of these qualities might be 
such that in their offspring that would be manifest in a dis- 
position much superior to either; indeed, the attributes of a 



38 THE MANIFESTATION OF THE IDEA. 

dog's progenitors may so blend and harmonize in the dog that 
he may be a perfect dog, both physically and mentally. But 
at the very best he will still be only a dog, and he has only been 
the recipient of the forces that already had a prc-cxistence in his 
progenitors. The Ape could give to its offspring attributes of 
mind and body in harmony zvith its ozvn. The female Ape that 
carried that developing life within its womb would transmit to 
that protoplasm sc]isations in harmony with its ozvn mind, and 
that body and that brain would develop in harmony zvith those 
sensations. There would then be as the steps in the develop- 
ment of that protoplasm which would ultimate in a birth, first, 
the protoplasm in the womb of the female Ape taking on life 
from the seed of the male, and developing in harmony with 
the "characteristics derived from the progenitor of that seed. 
Next, the sensations emanating from the mind of the female 
Ape acting upon the protoplasm within her womb, and chang- 
ing its predisposition, which it received from the male seed, to 
harmonize somewhat with her own temperament and disposi- 
tion. The protoplasm within her womb will NEVER develop 
in any other way, except in harmony w^ith her mind, subject, of 
course, always to the predisposition it received from the seed 
of the male Ape. This being true, it follows as an absolute 
law that unless the progenitor or progenitors of the Ape offspring 
zvere in eonscions touch zuith God, who is Spirit, they could NEVER 
give to their offspring a physique or a brain zuhich zvould become 
the vessel that zvould contain a soul that could knozv Good from 
Evil, and strive for the Good. This would demand that the 
Ape or Apes, or "missing link," that begot Man, should have 
the power to know Good and Evil, and that the Apes, or what- 
ever it was that begot these apes, should also have this power 
to knozv Good from Evil, and so on indefinitely. No being — 
Listen ! — no being can ever know Good from Evil except that 
that can consciously realize the possibility of a higher life, zvhich 
is distinct from a material existence, and no being can or does do 
that but Man ! If the lower existence could do this, there would 
be progression for them; 



THE BEGINNING. 39 

Thus. realizing that no being can give to its offspring an 
individuaHty superior to the Hfe with which it is in harmony, 
and finding in Man forces superior to material things, we see 
that Man sprang into being when God assembled the elements 
together in harmony with the Idea which lived in the mind of 
God, and when those elements thus assembled beat in rhyth- 
matic stroke and proclaimed Man a 

Living Soul. 

Since the Idea existed in the Mind of God as God, it 
becomes necessary to understand the Idea before one can com- 
prehend what is meant when Man is created the Image of that 
Idea, and how that Image was created. 

God is Mind. Mind is Spirit. God who is Mind is Spirit, 
hence all mind is spirit, and never matter. God is Immortal. 
Now, since God is immortal, and He is the Idea which gives 
life to all things, then either all mind is immortal, or else there 
is some force within that Mind, as it, which gives to it immor- 
tality. Seeing God as the Idea, and seeing that He is Mind, 
and seeing that that Mind is immortal, we seek to know 
wherein that Mind differs from all other minds, that it only has 
immortality, and find it in the expression of the attributes of 
that Mind, and this expression, which we see manifested in all 
His works, and these works we accept as the manifestation of 
the spirit of that Mind. By its works we know it. The Spirit 
of any mind is the correlation of all the attributes of that mind 
as a whole. Seeing that the Idea (God) is immortal, because 
of its Spirit, we seek to know its Spirit, that we may know the 
Source of its immortality. We see that Truth is immortal, 
and seeing that Truth is always the Spirit of that Mind, we see 
the why of its immortality. We see that in the very nature of 
things Majesty, Power, Wisdom, Justice, Mercy, and I.ove 
must also be immortal, and since these constitute, in conjunc- 
tion with Truth, the Spirit of that Mind, immortality becomes 
embodied in that Mind as it. That this Mind would be a Holy 
Mind with such a Holy Spirit as its Spirit, no one can question. 
Thus we see the nature of that Mind in which lived the Idea as 



40 THE MANIF'KSTATION OF THE: IDEJA. 

it, and of which Man was the Image. Moreover, we see that a 
Mind with such attributes of being would be absolutely free 
in its Will, none being able to dictate to it or coerce it. Such 
a Mind would be the Perfectness of Mind, and would thus 
proclaim that Mind (God) as the Perfect Being. This Mind 
being the Ultimate of all things, it would be the Crown or 
Climax of all things, and all things would look up to it as their 
Superior. This Mind must of necessity have the knowledge of 
Good and Evil, since Truth w^as its Spirit, and Wisdom its 
being. 

In this Mind there lived the Idea as Him. 

This Idea was begotten in that Mind, and having been 
begotten in that Mind, lived in that Mind as it, and that Idea 
was to raise up unto Himself a Son who shonld be like Him, Soul 
of His Soul, and Life of His Life. Since this Idea lived in God, 
as Him, who is Spirit only, His Son, when horn, w^ould also be 
Spirit only, and His kingdom w^ould be a spiritual kingdom. 
Since the Idea had as its Beginning and End Spirit, it is mani- 
fest that only a Spiritual being could be that Idea. In Matter, 
then, there could be made manifest only the Image, for the Idea 
is not matter, but Spirit. 

When God created the first man, therefore. He made Man 
the Image of the Idea. Man was given a perfect body, perfect 
in all its parts, and a perfectly formed brain. Every attribute 
of that body was at equipoise with every other attribute, and 
every brain cell was at equipoise with every other brain cell. 
Otherwise Man would not have been a perfect Image of the 
True and Perfect. He was given absolute freedom of wdll, 
there being none on Earth or in Heaven to say him Nay. He 
was made the crown, the climax, the fulfillment of all things 
material. He was made their supreme head and ruler. He 
was given the power to recreate out of that which was at hand 
that which he needed. He was given the power to know Good 
from Evil. 

How was he created, and why he alone this powder ?. 

When God created the Earth, the first manifestation of 
matter was the first step in manifesting in matter the Idea, as 



THE BEGINNING. 4I 

it existed in the Mind of God. For wlien God conceived in 
His Mind the Idea that unto Himself He would raise up a 
Son, it became necessary that that Son should have first a birth 
mto Time before a birth into Eternity, for to he a Son one must 
be born of a previous existence, and if God had simply left the 
Idea remain in Him as Him, there could have been no previous 
existence, and no experience different from the experience of that 
previous existence, hence no change ; therefore, God would still 
have existed as God, but never as the Father or the Son as 
regards us! 

Since the birth into Time was an absolute necessity before 
the birth into the Spirit, which is the second birth, it will be 
seen that the Spiritual Man would, at the first birth, which is of 
the tlesh, be without any development as regards spiritual 
things. He would be without form, and void. This idea was 
made manifest in the first appearance of matter, which was 
formless and void. 

What have we then? We have the Idea, as the Word, 
existing in the Mind of God as God, and this Idea (to make 
that Idea, even Himself, live again as His Son), the Pattern 
by which all things were formed, the Aloulder of all things, the 
Designer of all things, the Creator of all things, the Upholder 
of all things. 

As the Earth was without form and void because of this 
Idea which thus begot it, so it began to take on form and full- 
ness as the Idea was to take on form and fullness in Alan as 
it existed in the Mind of God. Thus we had the Earth living 
as One Great Cell. Then this Cell became more condensed, 
and we had a Protoplasm ; that is, the Earth lived as a Proto- 
plasm, and from out this Protoplasm (the Earth) was gener- 
ated organized life. The first Existence living as an empty and 
void unnucleated Cell. Then this existence, acted upon by 
the Universe which environed it, had a nucleus -formed in it. 
Thus it (the Earth) lived as the Protoplasm. Then, within this 
Protoplasm other cells were formed, and received a nucleus 
and became protoplasms. These cells and protoplasms form- 
ing and taking on life when the environment which gave them 



/\2 TITE MANIFESTATION OF THE IDEA. 

existence, and in whom they found their Hfe (even the Earth), 
made possible their begetting. If the protoplasms that formed 
the plant, fish, beast, or Alan had each been formed at the same 
time, and began development under the care of the same envi- 
ronment, those protoplasms would not have become plant, fish, 
beast, and Man, but would all have developed into exactly the 
same thing. Thus each parent of diversified specie must needs 
be formed under a different environment, and would need also 
a different environment to develop it, and proclaim the end of 
that development. We have, therefore, first the lowest order 
of protoplastic existence beginning to develop as soon as an 
environment came which would beget it and develop it, and, 
halting, fixed in its life beeause of that environment which begot 
it and which proclaimed its End. Then another protoplasm 
entering upon its separate existence at a different time, under a 
different environment, and having a different being because of 
this environment at birth, passing the first organized life on its 
journey toward a higher order of life, and then itself becoming 
fixed in an environment which held it ever. Then another 
protoplasm, receiving being under a still different environment, 
begins a development in har}nony zuith that environment, and 
halts within an environment that proclaims the end of its 
advancement. Last Man, finding his beginning, because of 
condition prevailing in the Earth at the time he had his begin- 
ning, in a protoplasm, and then the metamorphosis or change 
of that protoplasm into the fullness of the completeness of the 
perfect physical Man. The elements maintaining their equi- 
poise and equilibrium from start to finish in that development 
which lived as Man. Each one of that company that populated 
the Earth in the beginning, beginning its separate existence as 
a protoplasm, in harmony with and according to the environ- 
ment in which it began its existence, continuing that metamor- 
phosis or change according to its environment, and finding its 
end because of its environment. Its start being in harmony 
with its environment at start, its journey being according to 
its environment at start and during its advancement, its com- 
pletion and fixity in that completion as specie being in accord- 



THK BEGINNING. 43 

ance with its environment at beginning, journey, and comple- 
tion. The flowering shrub, the swimming fish, the creeping 
thing, the flying fowl, the beast of field, the climbing ape, the 
upright, walking ^^lan, all beginning their development and 
completing it according to the law governing the formation of 
protoplasms, and life out of it in harmony with the law^ of 
environment. Thus all having a Hkeness in their beginning, 
but all, except Man, falling short of the Idea (God) imaged in 
Xature. Thus far there arises no conflict between those who 
advocate the extreme of the evolutionary theory and those that 
dispute it. Xay, more, since the environment moulded the 
protoplasm into the nature of its physical being in the begin- 
ning, so the environment which came after these first forma- 
tions, acted on those organisms and gradually transformed 
them to harmonize with the changing environment. They 
sought to accommodate themselves to their new environment 
that they might live. As the environment (Earth, air, and all 
things) changed gradually, so did they, and as one environment 
lost itself in that which succeeded it, so each organism w^hich 
accommodated itself to its environment found itself living 
again in the modified organism which succeeded it. Thus one 
preceded the other. Yet the organism which gave existence to 
that W'hich followed could only impress on its offspring a con- 
dition to which it aspired, and w'ith which it sought to be in 
harmony. The organism that begot its successor could only 
form that protoplasm to which it had given birth in harmony 
W'ith the aspirations which controlled its being at the time that 
protoplasm was formed. According to the same law, the ani- 
mal that sheltered that protoplasm in its womb and gave it 
development and a birth, could only mould that organism 
according to and in harmony with the condition of its own 
mentality and being, and the aspirations of that being. Herein 
is the conflict, for the Law of Heredity, which proclaims the 
entailment of the characteristics of parents to their offspring, 
questions the possibility of that which has no aspirations toivards 
spiritual things begetting oif spring that would have these aspira- 
tions. The question is, could the ape, or the creature which 



44 'J'HE MANIFESTATION OI^ THE: ID^A. 

preceded Man in Creation, have sheltered in the womb of the 
female a protoplasm which, developing in harmony with the 
condition of her own mentality, and the conscious and uncon- 
scious aspirations of that mentality, would live at its birth as 
Man, endowed with faculties of Mind, to which nothing below 
it ever attains, or must that development be outside and inde- 
pendent of any being, organism, or thing which could have a 
conscious being, and therefore be capable of impressing its oivn 
being only, with its aspirations, on its offspring? Does the 
ape unconsciously have aspirations towards that Being, the 
Ultim.ate Goal and Destiny and Conclusion of Alan, towards 
whom Man consciously and unconsciously strives ? Does it have 
longings beyond itself, and which are outside, and beyond its 
material environment, which impress themselves on that devel- 
oping protoplasm within its (the mother ape's) womb through 
the sensations which are transmitted to it (this protoplasm) 
from the brain of the mother ape, and which develops that 
protoplasm into a being which has a brain that can receive as 
an endowment a Mind which can know a Being of which its 
begetter had no thought, and could never have any conception? 
If so, why has it ceased to aspire, even if unconsciously, and 
why does its offspring never attain to that development of 
Mind which the aspirations would beget in the offspring? 
Why the ceasing to develop the superior out of the inferior? 
The greater from the less? Why not yet the ''missing link'' from 
the Ape, and the Man from the "missing link''? All the condi- 
tions are still here for such *a material progression. Nay, the 
very Law of Heredity that proclaims that "like begets like/' 
denies the assumption. The very Law of Heredity and Envi- 
ronment that makes possible the Ape from the Ape, the lion 
from the lion, the salmon from the salmon, the quail from the 
quail, the serpent from the serpent, denies it. The Ape, the 
lion, the salmon, the quail, hear the Voice of Truth, and inter- 
pret it only as it is impressed upon their being, which is of the 
Earth, earthy ; they never were in harmony with any other envi- 
ronment than the material environment which environed them ; 
they had no aspirations beyond material wants, desires, inclina- 



THE BEGINNING. 45 

tions ; they never saw beyond the materialistic, or aspired to 
anything beyond it, and the spiritual begins where the material- 
istic ceases! The divine yearning w^as in the Divine Being 
whom they never knew, and towards whom they never aspired, 
in the Infinite Idea which environed all things, in the Omni- 
potent Thought which held in its compass the Universe, and 
which acted on all things of Earth and Air and Sky in harmony 
with itself, and according to that yearning, and thus the Uni- 
verse became the environment that begot life in the elements 
according to the Purpose of the Divine Idea, and formed those 
elements into those protoplasms which lived at their comple- 
tion as Man, made male and female. Thus it was the condi- 
tions prevalent in all things that made that condition beget the 
protoplasm it did, and it is because these conditions do not pre- 
vail now, and can not prevail now, to give the environment which 
is necessary to beget the nucleated cell or the protoplasm outside of 
living organisms, that the protoplasm, and from it the different 
organisms of organi::ed life, is not begotten and developed. For 
this reason organized life is not begotten as in the beginning, 
but the Law remains the same, hence the environment of each 
protoplasm now, as in the beginning, proclaims its beginning 
and its end, and when we see it (the completed organism), v/e 
know its Heredity and its Environment ! Each individual of thai 
numerous throng foreordained to be the founders of great 
Families of Kindred species, each member of these different 
families differing from each other (Man showing this difference 
as well as animals, fish, reptiles, birds, or vegetables) accord- 
ing to their environment of birth, journey, ajid end. 

Thus the flesh was formed as Alan, and this flesh, which 
lived as Man, also became hxed in its environment, as was all 
that had. gone before, because of that environment and the Hered- 
ity, even the Earth, zvhich made that environment, and the Man of 
flesh zvas forever barred from the New Creation, which began 
immediately on the completion of the Old. 

The Idea as it existed in that Mind, even God, to beget a 
Son by His Spirit, who would develop into the fullness of His 
statue and be Him, we see manifested in every organism their 



46 THE MANIFESTATION OF THE IDF.A. 

development from their beginning to tlmr end. The Idea hav- 
ing Man as the perfect Image of the Idea, we have Man mani- 
festing in its fullness the Image which the rest of Creation 
manifested only in part. 

Now, since the Idea was God, and this Idea was to raise 
up unto Himself a Son, soul of His soul, and life of His life, 
it follows, if this Idea, even God, in whom the Idea was begot- 
ten and in whom it had its birth, was to be made manifest in 
an Image, it would necessarily have to be made manifest in two 
who tvere one, and who would embody in their nature the full- 
ness and completeness of those attributes which are personified 
in father and mother, and which find their fullness in that Idea, 
even God. Thus in God there meet as One those divine 
attributes which are manifested in the Image, in two who are 
one, and who beget out of themselves, bone of their bone, and 
flesh of their flesh, {a) images of themselves, to whom they 
bear the relationship of father and mother, even as He begot 
out of Himself soul of His soul and life of His life, that adorable 
personality, 

Jesus Christ, the Idea. 

See you not the Reality and the Image? The Substance 
going before, and the Shadow? Can you not see why every- 
thing in this life is a parable, telling of spiritual things ? 

The less can never beget the greater. Can an ancestor give 
to his offspring that which he has not ? Can a father give to his 
son qualities he never possessed? The male, and not the 
female, was proclaimed the head of the family, even as the Man 
made male and female were proclaimed the head of Creation, 
and thus the male was created physically superior to the woman. 
The inferiority of woman related to the weaknesses of her 
being, but as her mind and body were one, it related to her mind 
as well as body. This does not mean that she was inferior to 
the Man in virtue, but that the peculiarities of her organism, 
and therefore of her mind, which. was one with it, made her 
more sensitive to all influences, and more susceptible to them. 
To stand by Man's side his equal, to help him fight his battles, 
(a) Gen. v. 3. 



THI5 BEGINNING. 47 

to bring to bear upon the world the refinement pecuHar to her 
nature, to exalt him and be exalted by him, to inculcate into 
her offspring lessons of love, of virtue, of piety, which will be 
a mainstay and strength through all life, this is the destiny of 
the spiritual woman, and the more her influence is felt in the 
great movements which affect the sanctity of the home, of 
womanhood, of life and its blessings, of Peace on Earth to men 
of good will, the better will be the World, -and the nearer will 
we be to that blessed day when men shall dwell together in 
Unity, loving God and loving Humanity. 

There is no (/) sex in heaven ; no male, no female, but all 
one in Christ Jesus. The love of the mother, that through the 
long, long years of weary praying and hoping and weeping 
over the erring child still remains firm, true, seeming to 
grow stronger after each disappointed hope, is but a reflex of 
that greater love which comes from the Omnipotent Father, 
and w^hich will endure through all eternity. 

The Strength, the Firmness, the Wisdom, the Justice, that 
are characteristic of the true father in dealing with his child 
are but the stepping stones to, or the reflection of that perfect 
Strength, Firmness, Wisdom and Justice that find an eternal 
home with the Everlasting Father. 

These forces of the soul meet in an harmonious whole in 
Him who loves us, and reaches out after us with the Infinite 
Patience and Mercy and Wisdom and Love of an Omnipotent 
Father, for they are one in Him, even as (;) "And they were 
one." 

That Man might be enabled, by comprehending the 
Image, to know Him who is the Idea which giveth life to the 
Image, God implanted within the male as the head of Creation 
the seed of life, and that this truth might not be overlooked, 
but proclaimed at the proper time, He put it into the Mind of 
the Israelites, to give the genealogy of the male line only ; hence 
we find in the very beginning that the females born to Eve 
are not given, although Cain must have married his own sister. 
The life of reproduction lies not with the female seed, but with 
(0 Gal. iii. 28. (7) Mai. ii. 15. 



48 THi: MANIFKSTATION OI^ THE: IDKA. 

the male seed. The seed of the female is a protoplasm in 
arrested development, and it is the male seed that quickens it into 
life and development. 

GOD IS LIFE. That this truth might be known, the 
Bible gives the genealogy of the males. What truth? Why, 
that God Himself ivas the Source of all life, and in Him was 
Life personified. That in Him, only is Life, and zvithout is Death! 

Having thus seen wherein Man is the Image, and thus 
realizing that in looking at the Image we see manifested in 
Matter Him who is only Spirit, we pass back from the dust 
made Man, and therefore living as Man, to the Man made 
"dust of the ground." This we find in the second chapter of 
Genesis. The first chapter of Genesis has Man last in Crea- 
tion, the second chapter has Man first. The first chapter has 
Alan made male and female, the second chapter has Man abid- 
ing alone. Yet none can read that second chapter without 
seeing the material all through it. Just as surely none can 
read it without seeing the spiritual all through. The trees that 
grew out of the ground were material ; the tree of Life and the 
tree of the Knowledge cf Good and Evil were not, but were 
spiritual. There must then have been tzvo gardens, one spirit- 
ual, the other material. There were two beings placed in that 
garden, which was both material and spiritual, and these two 
beings were both material and spiritual, and these two were one 
being. There were four streams flowed out of the garden 
towards the four corners of the Earth. The woman was begot- 
ten out of Man. The Man was enjoined to eat only certain 
fruit. The forbidden fruit and the Tree of Life were in the 
midst of the garden. The garden was not Eden, but was in 
the eastward of Eden. That is, over where the Sun rises, 
where the light comes from zvhich dispels the darkness! 

The Tree of Life and the Tree of the Knozvledge of Good 
and Evil were in the midst of the garden ; that is, they Ullcd 
the garden and all things. 

The natural and the spiritual run side by side. One Man 
sees Nature, and^ seeing no God of Nature but Nature only as 
God, sees only the natural. The Beyond is to him a supersti- 



THD BEGINNING. 49 

tion lacking reality. He denies to any one the right to say 
they know of a greater kingdom, of which the natural is but 
the sign-board, the finger pointing the way. 

Another Man, lost in the contemplation of Mind, sees 
only the spiritual, and denies the very existence of nature and 
nature's world. 

The first stanas speechless at the questions, Whence and 
whither ? The second satisfies the cravings of the natural man 
with food, and feels within his own body the terrors of pain 
and disease. Each finds himself contradicted by the other, and 
the crying out of the spirit of the one for its food, and of the 
body of the other for its food, marks them both as victims of 
delusions, and demonstrates even to themselves their own 
inconsistencies. 

The Idea being God who is One, and not two, Man is 
first shown in the second chapter of Genesis alone. Since it 
was the Idea, even God, who is One, that is the controlling 
force in all things, Man still remains one until all things art 
created and named. Since the Idea, even God, is One, the 
woman is given as having been taken out of that Man who was 
complete hi himself. Thus the Image remains One, as the 
woman is part of the Man, "bone of his bone and flesh of his 
flesh." 

The whole of the second and third chapters of Genesis is 
a parable, with living personalities and forces as a background 
or foundation.' 

We being natural beings first, we see all things as the nat- 
ural man only can see them, and then look with the eyes of 
our spiritual being, even faith, to the greater truth to which 
the lesser pointed. We never could have developed into the 
knowledge of the true conditions involved in the fall of Man 
if they who wrote this record had not first conceived it and 
recorded it as written. The record is not imaginative, but is 
a true record of the fall of Man, handed down from one gener- 
ation to another, until some one, guided by the Spirit of Truth, 
made it a written record. We first must receive the material- 
istic conception of things before we can understand the spirit- 



50 THE MANIFESTATION OE THE IDEA. 

ual. You might talk until doomsday about God as the true 
Light to one who had no conception of natural light, and that 
person would no more understand you than a stone wall. 

To see the spiritual and the material, each standing by 
themselves, is the difficulty. We see that the taking of the 
woman out of the side of the man is a parable, and is 
an absolute truth. The gardens that these two were 
placed in were both material and spiritual. They being 
natural beings saw only the natural garden. Yet they, 
as spiritual beings, abiding in that garden which was spir- 
itual, received the truth which they needed for their continued 
life from the Spirit of Truth. This truth was in harmony with 
every part of their being, for, because of that innocence of soul 
which was theirs, they were in absolute harmony with God. 
It was not necessary that this truth should be formulated into 
zvords, that they might understand it or hear it ; it was the 
expression of God's Mind to them, and they needed no formu- 
lated sentence to understand it. The truth came from God as 
a truth, and not as a formulated sentence, and they, as spiritual 
beings, or as beings having mind, heard that truth. That 
statement that they ''should not eat of the tree of the knowl- 
edge of good and evil, lest they die," is the formulated expres- 
sion of that truth, but not the truth itself. This is man's only 
way of- conveying his ideas to another, but is not a necessity 
to the reception of ideas, else the dumb, who could not read 
or hear, could have no ideas at all. The statement that it is 
''not good for man to dwell alone" is the recording in words of 
truth, as stamped upon Man's being. We know this is the 
Eternal decree of the Spirit of Truth. Ages upon ages have 
attested to this one great truth. Isolation, solitude, breeds a 
morose, melancholy, selfish, distrustful mind. God never 
intended that any one, man or woman, for any cause should 
withdraw themselves from the world, and in self-enforced soli- 
tude seek to serve Him. To dwell not alone, to live not by 
self and for self, but to fight life battles in life's arena, to atone 
for mistakes, sins, errors of the Past by bravely facing theiTi 
in the Present and overcoming them, by living a life of self- 



the: beginning. 51 

denial, not away from men, but 1)efore all men, reaching out 
to succor others, and lift them up, to this God calls every one 
To live alone, either as hermit, monk or nun, to withdraw our- 
selves from the world and wrap around us the selfish mantle 
of self, is to disobey one of the first decrees that God laid down. 
It is not the spirit of martyrdom, it is not the spirit of unselfish- 
ness, it is not the spirit of Christ Jesus who bore upon Him- 
self the Sin of the World, and yet mingled daily with publican 
and sinner, who taught by a life of ceaseless •activity, of unend- 
ing sacrifice of self, of a continued teaching by His own irre- 
proachable life, that those who lift humanity up, fallen human- 
ity, are the ones Vvho are in the forefront of the battle against 
evil, who hide not from the world, but live in the world above 
it, and by the Grace and Strength of an Omnipotent Savior 
stand firm and grow stronger in the sight of all men. 

Christ went forth into the wilderness to pray ; He came 
forth to fight. John went forth into the wilderness for a spe- 
cial preparation ; he came forth to lay down his life before all 
men. The fn'st man met evil and was overcome ; it is our duty 
to meet it not for our own sakes, but for humanity's, and to 
meet it where it doth most predomnnate, in the battle of the 
world, in the conflict to which Christ calls every one of His 
trusted soldiers, and meeting it, to overcome it. God calls not 
His children to death, but to life. To bring in the reign 
of Christ on Earth, this is the mission of His followers. Ye 
are the leaven, ye are the salt, but wherewith will the Earth be 
salted by those who have withdrawn from it. Oh ! that these 
souls, many, many indeed, struggling after righteousness, 
might cast out that darkness of the Pit, and see and know that 
it is their works of love and kindness and mercy and sacrifice that 
appeal to the great heart of our loving Father with an answering 
blessing that nothing can stay, and that all else, cloisters, cells, 
garbs, veils, vows, stereotyped prayers, crosses, beads, are to 
Him a mockery, and shall at last go down forever under His 
eternal anathema ! 



52 THE MANII^ESTATION OE THE IDEA. 

God impressed the law of the affinity of forces upon the 
Man made male and female, and decreed that ''Whom God 
hath joined together, let no man put asunder." 

When God made a wife for the man, and made them one, 
He put His Eternal Seal upon marriage. The first marriage 
ceremony ever performed on this Earth was performed by the 
Creator. Marriage has, therefore, not only His permission, 
but his sanction, and God blessed the family relation. The 
family relation, the marriage of the sexes, the reproduction of 
themselves through the laws of procreation, is stamped upon 
all things which have Hfe. The most insignificant life upon 
earth's domain owes its existence to this universal law. Mar- 
riage has upon it the divine unprint and sanction. It is the 
finger, the sign-board, the image, pointing the way to the 
great Truth of The Oneness of that Divine Personality in 
whom abide the correlative forces of which man and woman 
are but the image, and from out of Whom came Soul of His 
Soul, Life of His Life, that adorable personality. 

His Son Christ Jesus the Word. 

And marriage is The Prophecy of the coming of The Day 
when the mind of Humanity, pure as on the day that God 
placed those two in the Garden of Eden, shall be clothed in the 
garment of spotless purity, which is the Character of Christ 
Jesus, when no more the Innocence of Ignorance, but the 
Innocence of Knowledge, shall be his everlasting Crown, and 
He shall clasp to His loving bosom the Bride of His desire. 
and Humanity and The Word will be One. 

And God gave them a home in Eden. He blessed the 
home. Oh, the sanctity of it ! The beauty of it ! The glory 
of it ! Man, frugal, patient, determined, works and suffers 
denial to get him a home. A place where, in the loving bosom 
of his own family, he can escape the cares and toils and disap- 
pointments of that which is zvithoiit. And he and his faithful 
wife plan and contrive and finally they build that home, but 
always there is something lacking. Another room here would 
have been more satisfactory, and they build it, and yet it does 



THE BEGINNING. 53 

not bring absolute contentment, and they tear down and build 
up, but there is always something lacking. Secure within that 
nest of a home which they have builded, they abide in each 
other's love and the love of their offspring, but trials enter 
there, sorrow, pain, anguish, parting, death, and the Home 
Beyond becomes a constantly increasing hope and desire and 
reality. 

Adam and Eve had an ideal home. It had been builded 
and planted and landscaped and grassed and flowered by an 
Omnipotent God. Sorrow had not entered there, and there 
was none to make them afraid. Earth and air and sky con- 
tributed to their comfort, and the beasts of the field stood 
ready to contribute to their pleasure. All things were theirs 
but one ; lacking it, like children disobedient, they received it ; 
the Earth took on a somber hue, the sky became brass, the 
air a sorocco, the beasts shunned them, their Creator con- 
demned them, their home was closed against them. They 
build — it satisfies not ; always lacking, it ever will lack, for man, 
having lost that blissful home forever^ and having caught a 
glimpse of that home Beyond, will ever strive for it, led on by 
that kindly Light, until it shall burst on his enraptured vision 
and he will be eternally at HOME. 

When the record states that Adam said: (a) "This is now 
bone of my bone," etc., etc., ''Therefore shall a man leave his 
father and mother," etc., it must not be taken that Adam really 
spoke those zvords, articulating them by manipulating the mus- 
cles of throat, tongue, etc., for it was impossible that Adam, 
the £rst man, should know anything about the relations of father 
and mother and daughter. Christ makes this clear when He 
speaks of (b) God as saying this. God decreed it, and Adam's 
whole being testified to the law that of one flesh are man and 
wife. 

Thus we find Man, made male and female, embodying in 
himself as the law of his being every attribute necessary to 
make him the perfect image of the True, the manifestation in 



('/) Gen. iii. 22, 23. (6) Matt. xix. 4, 



54 THK MANIFESTATION OF THE IDEA. 

nature of Him who is Spirit, innocent without knowledge, at 
the close of the second chapter. 

To understand the temptation we are forced back to the 
beginning again, even back to the Idea (God). Let it never 
be forgotten that God is Spirit. That God is Mind. That 
God is the Idea. Seeing that God is Mind, we see that His 
Kingdom must be Mind also. Heaven, then, must be Mind, 
and that Mind — God. God, therefore, is the Kingdom of 
Heaven. The Kingdom of Heaven, then, is within God Him- 
self. One can begin to get a faint comprehension of that say- 
ing, (a) ''that God may be all in all." Now, since God Himself 
is the Kingdom of Heaven, it will be seen that all the inhabi- 
tants of that Kingdom are — God. God being Mind, and that 
Mind being the Idea, all ideas must have their birthplace there 
if they are true ideas ; that is, in harmony with His Spirit. 
Every idea given being by that Mind must of a necessity be in 
harmony with the Spirit of that Mind, because that Mind and 
its Spirit are ONE, and these ideas are its ofTspring. Thus 
these ideas, being holy in their nature, and having as their 
Spirit the Spirit of Him who begot them, proclaim by their 
own natures the Nature of that Mind and the Spirit of that 
Mind which begot them. Thus their voices ascend continu- 
ously to that Mind that begot them, saying, ''Holy ! Holy ! 
Holy ! art thou, Lord God Almighty !" These ideas are the 
angels of God. There are no other angels in Heaven hut these. 
They are His messengers to His children and to all creation, 
and they are the expression of truth as it exists in the Mind of 
God. They are Spirit, they need no wings. They have Mind 
as their being and their birthplace and place of abiding, and 
perform the service for Him of whom they are a part. Every 
angel seen by those of old was God speaking to them through 
this angel or messenger which was Him. Since angels are 
ideas or thoughts living in the Mind as that Mind or as one 
with that Mind, it will readily be seen that should these angels 
which are begotten of the Mind of God ever come into con- 
tact with the angels which live in that Mind which is Evi! 
(a) 1 Cor. XV. 28. 



THD BKGINNING. 55 

there would be a warfare. In other words, should these 
angels, which are God's messengers proclaiming truth as it 
lives in that Mind, even God, come to the Soul of Man and 
proclaim to that Mind (Soul) of Man the truth which was its 
being, and that Mind would hear it, that truth would also 
become an integral part of that Mind that received it, and the 
more that Mind of the Man (which is really the Man) came 
into a correct relationship with God, the more of these angels 
it would receive, and the more it would grow because of the 
truths which it would receive from them as its food. Thus 
when Jesus was tempted and rose triumphant over the tempta- 
tion (a) angels ministered unto Him, not with bread of wheat, 
but bread from on High, ministering unto His soul, and giving 
to Him truth of such an exalting nature that He (b) returned 
to the country of Galilee in the power of the Spirit. The vic- 
tory brought His Soul into such a relationship to God His 
Father that the whole Spirit of Truth became a ministering 
angel to Him. Now the more* the mind of that man would 
embody in itself angels of a like nature with God the more 
antagonistic the angels which lived in his mind as him would 
be to the angels (devils) which were antagonistic to them. 
When the mind (man) arrived at that point in its development 
where it would be just like God (who is Mind), the angels 
begotten by it (his mind which is him) would be as holy, and as 
pure, and as truthful, and as wise, and as strong, and as power- 
erful, and as just, and as merciful, and as loving as those begot- 
ten by the Mind of God ; they would drive out the devils begot- 
ten by the evil mind and then would that mind shine forth in 
all the glory of God Himself. If you understand this, you 
understand the story or (e) parable of the wheat and the tares. 
If you do not yet, you will if you read on, praying and believ- 
ing. 

Since these angels are the truth as it exists in that Mind, 

even God, and are manifested to Man according to his own 

condition of soul, it will be seen that no man can receive any 

truth from God unless his own mind is brought into thai 

(a) Matt. iv. 11. (5) Luke iv. 14. (e) Matt. xiii. 24-30 and 36-43. 



56 THE MANIFESTATION OE THE IDEA. 

peculiar condition which makes it be analogous with that truth, 
and then that truth it will receive. Do not forget this, for it 
will make it easier for you to understand many things in this 
book, many things in the Book, and many things in that 
book which will be opened some day, even yoiir own soul. 

Since Man is a natural being, he sees all things accord- 
ing to the natural Man. When God who is Spirit, and can 
therefore only be seen spiritually, is manifested to the Mind of 
Man, Man can never see Him any other way than as a Man 
having feet, eyes, hands and a voice. Having, in fact, the 
form and attributes of a Man. Thus all the records in the 
Old and New Testament testify to God appearing as a Man, 
or in the form of Man. Now John says that (/) no man hath 
seen God at any time. That is as strong as it can be made, if 
language means anything. Wherever the records testify to 
men having seen God or angels, the word angel simply means 
a messenger of God, and could be a natural man, or else the 
angel zvas seen by the eyes of the soul, even the Mind of Man, as 
in a vision, and was projected by the Mind of the individual before 
his spiritual vision. 

When God speaks to Man He is able to do so only 
because Man's soul is brought into harmony with truth as it 
exists in the Mind of God. Then God gave Man that truth. 
This truth is the angel of God, the angel of His Mind. When 
a Man's mind enters into such a relationship to God that it 
becomes entirely oblivious to its material environment, it 
receives truth in a predominating degree. It matters not 
whether the truth relates to how God created the Earth or to 
the God zi'ho created the Earth, or to the Past, Present, or 
Future as it relates to Man. It must be remembered that no 
truth will come to any one in relation to anything unless the 
delivery of that truth to Man is in harmony with Truth, even 
God, and the purpose of His Will. Science, true science, owes 
all to that Mind for the revelation of truths it has received. 
When truth, even God, came to the prophets and holy men 
they received the truth from God through Mind acting on 

(/) John i. 4, 12. =-.^-™~~- 



THE BEGINNING. 57 

mind, and saw that truth mirrored before their mind's eye as 
in a vision, and that vision took on form and feature in har- 
mony with the truth which, back of it, gave it being. Their 
minds being in harmony with the truth which was manifest 
before them in the vision, if that vision appeared as a Man, it 
would talk to them, enunciating the truth which it represented 
and replying to their questions in absolute truth. The angel 
that appeared to Mary at the -tomb of the risen Savior was 
dazzling in the exceeding glory of his countenance. Would 
he not be when we consider his glorious message ? It was the 
condition of her mind that made it possible for her to see and 
receive the truth, or come into the knowledge of the presence 
that had rolled back the stone. 

Man receives God's angels; these angels are Mind — ^they 
are the manifestation of God's Mind, and of that truth or idea 
or thought as it exists in the Mind of God, as God; they 
deliver their message to Man whenever Man's Mind is in 
harmony with them. This is the way God speaks to Man, 
Mind to mind. Man interprets that mind or thought or idea 
according to his own condition of mind, and formulates it into 
words according as he has the power to put into words his 
thoughts. But he is able to receive truth without knowing 
language, but is not able to express that truth so that others 
may know the thought. 

Man was made the image of God, hence Man begets 
angels within his own mind, zvhich are him, and they are angels 
or devils, according to the mind in which they find their home 
Thus the (b) angels of the little child always beholds the face 
of God because of the purity of that mind in which they find 
their home. Not that the angels which behold His face are 
spiritual entities existing independent of that child. No ' 
No ! They are the mind of that child, and each thought or idea 
proclaims its innocence ! When God made flesh live as Mind, 
which He did when He made Mind live as flesh, then Mind 
and that flesh were One. It depends, therefore, altogether on 
the flesh as to the condition of that Mind, and on the Mind 
(6) Matt, xviii. 10. 



58 . th:^ manifestation of the^ idea. 

as to the condition of that flesh. A certain condition of that 
flesh or brain, which is the seat of Mind, will always insure a 
like condition of Mind. Therefore the insane. If you can 
change the condition of that brain, you cure the Mind, and it 
will have sane ideas ; if you can change the condition of that 
Mind, you will cure the brain. Now as long as the Mind is 
sane the brain will be in like condition ; as long as the brain is 
healthy and properly developed, the Mind will be sane. The 
(c) demoniac, therefore, whom Christ cured by casting out the 
devils, had a diseased brain, hence a diseased Mind. His 
ideas were erroneous, evil, wicked, hence were devils indeed, 
and being seated in a brain of like nature, that is, as badly dis- 
arranged as was the mind of which it was the seat, every idea 
or thought of that Mind was transmitted to every part of that 
body in a deranged manner, hence the devils tore him and 
wrenched him. The more he suffered the more they had life 
in him. Now when Jesus cast them out He sent them into a 
herd of swine. But they could not have entered into that herd 
of swine unless the condition of their brains zvas changed, because 
they were feeding peacefully until this time. Their brains had 
to be brought into a condition to receive these devils before 
they could enter. How was this brought about ? 

When the body is diseased, it is because some one element 
predominates in that body beyond the normal. A perfectly 
healthy body is a body in which every element in it is in exact 
equipoise with every other element. This is health. The 
body m which there is an excess of one or more elements above 
the normal may not succumib to any disease until that element 
predominates in the air, etc., which is its environment ; then it 
becomes diseased, and that disease is nothing more or less than 
excess of a certain element destroying the equilibrium of all 
the elements composing that body. This is disease ! 

When the brain becomes diseased, it is for the same rea- 
son. When the Mind is insane, it is because certain elements 
are in the ascendent in that brain, destroying its equipoise. 
Now the brain is like a great electric battery, continuously gen- 
{<:) Mark v. 2-16. ~ 



THE BEGIXXIXG. 59 

erating within the cells which compose it impulses in harmony 
with its condition. This brain responds to every thought of 
the Mind, and the impulses harmonize with that Mind. These 
impulses are registered in atomic motion, and as impulses 
in etheric matter act upon the nerves of sensation at 
their extremities, and if the Mind responds to these impulses, 
the brain will also. Thus the mind hurls through space by 
means of atomic motion, modes of motion which exactly dupli- 
cate in matter the spirit force, even Mind, which begot them, 
w^hich beat upon the other party's brain by way of the nerves, 
and divert the attention of the Mind to its Source. 

The evil sent forth by an evil mind and registered In 
atomic motion is part of that ^lan. Alan's mind is his indi- 
viduality. His personality. It lives in the mind after the 
remembrance of his countenance disappears. An evil mind 
will send forth mind impulses which will make a good person 
in the same room shrink from them unconsciously. To an 
evil mind all other minds are drawn naturally. It is the law. 
They are in afBnity. A person concentrates his mind on 
another person in the same room. The person looked at will* 
unconsciously turn his or her head in time and look direct at 
the first party. 

Mind, therefore, becomes the antecedent cause of motion 
in the matter which environs it by the generation of modes of 
motion in the brain. Alan is the Image and God is the 
Supreme Mind that governs all matter simply by His Existing. 
Every impulse of the soul has its corresponding phenomena in 
matter. If we examine this carefully in connection with other 
facts, we have the explanation of the phenomena of lifting 
tables, raps on tables, etc., which are put forth as the work of 
departed spirits. The operators gather around a table, place 
their hands upon the table, and concentrate their minds upon a 
given desire, namely, that the table should by raps reply to 
their request. There must be a controlling mind at the table, 
and it will be found that the reply will correspond to that 
mind's predisposition. All the other minds will be more or 
less subject to it. The minds of each and all are under an 



6o THK MANIFESTATION OP THE IDEA. 

intense mental strain. This finds its co-respondent in the 
brain, and the brain sends forth impulses which are taken up 
by the atomic elements of the wood of the table. The result 
is a stress from each and all points toward a common center, and 
a resultant impact. There will be one or more raps, according 
to the conditions. The conditions are these: If the question 
should be, "Will it rain to-morrow?" and there was one pre- 
do7ninating mind that believed it zvould, or the predominance of 
all minds at the table believed it zvould, and the affirmative 
answer demanded two raps, there would be two raps only, not 
because if the conditicns had coniimied exactly the same, there 
woidd not be more raps, but because the two anticipated raps hav- 
ing been received, there is a relaxation at once of the stress in the 
Mind or Minds that predominated, and as a consequence in the 
atoms of the table as zvell. 

One example to illustrate above: A gentleman having 
business in a city a hundred miles from his own city spent the 
evening with friends in the former city, where were also gath- 
ered some other acquaintances of the host. The visitor we will 
call Mr. A. The city was very much aroused over the question 
of spiritualism, and the conversation naturally turned in that 
direction. It was proposed by some one that they should try 
their powers. None had ever attended anything of the kind. 
They gathered around the table, and, placing their hands on it, 
asked if there was a spirit present. The necessary number of 
raps answered there was. The question was next asked how 
long the person had been dead., male or female, name, how 
many churches at the town the spirit formerly lived in, how 
many children the' spirit had left behind, and how old they 
were, all of which were answered. Mr. A. knew well the lady 
whose name was given, had lived for years in the same town, 
attended her funeral, knew the ages of her children, and how 
many she had, and zvos able to anszver in his ozvn mind every 

question asked. He then said: "Mrs. , when I heard 

from your mother, some time ago, she was lying very 
low, and zvas not expected to live. I never heard ho-'vv 
her sickness terminated. Did she dief The answer 



the: be:ginning. 6i 

was that she died in ''nine days from the death of 
her daughter'' To another question the reply was that 

a Miss B present was the medium. The writer met the 

gentleman the next morning, and he was still suffering consid- 
erable excitement on account of it, but there could be no ques- 
tion of his sincerity. He said he was acquainted with the lady 
whose spirit was said to have been present, and he knezv that all 
she said was true, except the statement that the spirit's another 
was dead and had died nine days after the daughter. This was 
between three and four weeks after the daughter's death, so at 
the time of the spiritual communication the mother had been 
dead at least two weeks. I\Ir. A. was seen two months after 
the first meeting, and was asked in regard to the death of the 
mother of the spirit. He said that she was not dead at the 
time of the table rapping, but did die after that. Mr. A., and 
not Miss B., was the control, the control being his own mind, 
and every answer came in harmony with his previous knowl- 
edge, except the answers in regard to the death of the mother, 
and Miss B. being the control or medium, but both these 
answers were in harmony with the predominating belief of Mr. 
A., for he knew she (the mother) was very low, and expected 
to die, and he made up his mind that Miss B. was the control or 
medium, because of her physique and temxperament. They had 
all sat down to the table after an earnest talk, in which they had 
concluded that there must be something in it. Mr. A.'s mind 
was still impressed with the recent death of his lady friend, and 
w^hen the raps came his mind, although it may have been 
unconsciously, at once reverted to her. The rest followed as a 
natural sequence. 

Again, a gentleman, Mr. C, was away from home, when 
his horse ran off and became lost to him. He inquired of a 
medium, having his mind fixed on a certain town as the horse's 
probable stopping place. The medium ( ?) said the horse was 
there, naming the town Mr. C. tvas thinking about. Afterwards 
Mr. C. had reason to change his mind, and thought the horse 
might be at another place. He consulted the medium. The 
medium said it was at the nezv towm in Mr. C.'s mind. It devel- 



I 



62 THE MANIFESTATION OE ThE IDEA. 

Oped later that the horse was at neither place. If. Mr. C.'s mind 
had contained the knowledge of the right place, the medium 
would have told him truly. The difference between the last 
illustration and the first is only in the thing acted upon. In the 
first it was the atoms of the table, in the second it was the 
atoms of the brain, and through that the Mind, and the medium 
gave back just what was received. The Witch of Endor gave 
back to Saul what she received from him; Saul received the 
truth which he had from (ii) Samuel, and following that truth 
to its conclusion saw in it his own doom. It was Saul that 
remembered Samuel as an old man dressed in a long garment, 
and so he appeared to the witch. Once a woman was mur- 
dered, and her head, which was cut off, could not be found. 
Every medium, seance, and Hindoo, and occult force in the 
country sought to discover and make known that place where 
the dismembered head was hidden. They all failed. The prob- 
able reason is because no living person knew where it was, not 
even those who had committed the murder. This could easily 
be if they had cast it into the river. And when no living person 
knew, none could reveal its hiding place hut God. 

If a man's body was absolutely pure — that is, if every 
elemental atom and every molecule was in exact equipoise, 
harmony, equilibrium with each and every other atom and 
molecule, and his mind absolutely pure — the forces generated 
could not do less than heal or be less than healing. It is seen 
that Man's Mind, by and because of atomic motion, permeates 
not only his own body, but his surroundings. Thus we see that 
the Soul, if absolutely pure, and it has an absolutely pure body, 
is the great purifying force within Man ; that it begets modes of 
motion in its own body in harmony with that Soul, and that 
their effect on all with which they come in contact is the same, 
if open to their reception. Thus when the woman touched the 
garment of Jesus, every atom of zvhich was in harmony with the 
body it clothed, she was made whole. The change that took place 
in tlw woman was physical. The antecedent cause was also physi- 
cal. But back of the transformed motion was the faith of the 

(n) Sam. xiii. 13, 14; xv. 28. 



the; bi:ginning. 63 

woman in the Christ, back of the adjusted and harmonized 
organism was the soul that held itself submissive to Christ, and 
in thus making submissive her soul and her body to His Will 
every atom of that body was ready for the healing Force. But, 
oh ! back of that garment which had healing in its folds was 
the Great Spiritual Engine, the SOUL, and from its pure depths 
came the Force that made her whole. Did He need that He 
must touch one, or that His garments must, that He might 
heal? Nay! (0) ''Go thy way; thy son liveth." 

Let no one think that all things are not in harmony with 
Law. God is Law, and the Law must always be true. One 
sees motion in all things, and, looking upon Matter, sees 
Motion IS Both its Life and Being, and all forms of matter as 
Forms of Motion. The stone that lies beneath your foot is a 
stone because of the mode of motion which forms its being. 
God could transform that motion into diversified forms of mat- 
ter, and (p) from it raise up children to Abraham. Trans- 
form and intensify that motion, and that stone will be dis- 
solved and disappear forever, as were the stones of the altar 
which Elijah built, and which the fire consumed. If, then, 
Matter is but Motion made manifest, and diversified Nature 
but diversified Motion, and the Creator of Motion should deny 
to it His sustaining fiat, and Motion itself should disappear, 
where, then, shall we find this boasted Matter that has Eternity {?) 
as its being f 

If heat is the result of a mode of motion, and Matter is 
consumed because it partakes of this same mode of motion, 
and Man had power over his own flesh to control its motion 
according to his own will, or there be a (q) Being who has 
power over all Motion, and Man should hold his body, through 
faith in that Being, subject to that Being's will, could not that 
Man's body be encompassed about with the most intense heat 
and yet be unaffected by it? 

If disease itself is the result of a mode of motion, and the 
intensity of disease is correlative with the intensity or volume 

(0) John iv. 47-53. Matt. viii. 5-13. (p) Matt. iii. 9. (q) Sam. 
iii. 16-28. 



64 the: manii^estation of the idea. 

of that motion, and a force would be brought to bear suffi- 
ciently strong to overcome that motion, and transform it, would 
not the one who brought to bear that force suffer from weak- 
ness because of the (r) virtue thus imparted ; and if he should 
all His life on Earth thus combat the infirmities of others, 
would he not bear them ? 

If all matter is diversified motion, and the (s) soul (mind) 
was sown in it, and soul is one with the flesh (matter), and all 
matter is corruptible, then the destruction of this world by fire 
would mean the transformation of motion from one degree to 
another, until m.atter and motion would disappear together, 
and there would remiain Personified Energy and the Resur- 
rected Immortal Spirit, Soul, Mind, Body. 

When the awful struggle took place in the mind of the 
demoniac between truth and error, true ideas and false ideas, 
a true condition of brain and a deranged condition, between 
the angels and the devils, the child of God and the child of 
the wicked one, that mental struggle was registered in atomic 
motion, and beat upon the nervous system of all conditions of 
life ; but only upon the swine did they have any effect, and their 
brains and whole nervous system took on a condition analogous 
with the sensations being received by them from the Man, and 
in these diseased brains and systems there abode as one with 
them an insane condition. Thus their condition was analogous 
with that of the man previous to his restoration, and every 
nerve of body, and every cell of brain, being abnormal, 
deranged, degenerate, they responded to that condition anc^ 
ran into the sea. 

Since the condition of a soul is the spirit of that soul, it 
will be seen that as soon as there begins to take place a change 
in the condition of a soul, at once there is a change in the spirit 
of that soul. Thus, if a mind was absolutely pure and holy, it 
would have an absolutely holy spirit. If anything should occur 
to destroy that pure and holy condition of soul, then that holy 
spirit would be destroyed also, for, as has been stated, the soul 
and its spirit are one. God the Father and the Holy Spirit are 
(v) Mark v. 30. («) Cor. xy. 42-54. 



THE BEGINNING. 65 

one entity, not two. Whatever soul has His Spirit has His 
Mind, hence they also would be not two, but one. Mind is not 
six feet tall and so many inches in girth, and weighs so much, 
and takes up so much space. Mind is Spirit, and if that Mind 
is God, then it is above all things, yet fills all things. It can not 
be bounded or given dimensions. It occupies no space to itself 
therefore, but it (God) is one with all mind which is like it (God) 
and is it (God). All carnal minds are one just in proportion as 
the spirit of their minds is the same. It would not be correct, 
therefore, to say that the devils traveled from the Man to the 
swine, for, as a matter of fact, if the man had continued insane 
and the swine become insane also in like manner, each would 
have had the same spirit, and would of necessity have been one 
mind. The mere fact that the same mind was in two forma- 
tions of flesh would add nothing to that mind's being. In one 
being or one milHon beings it would be the same mind, neither 
more nor less in either instance. This thought will be found 
developed more later in this book. 

God made mind one with the flesh, hence a mind to be 
corrupted or made evil must have a disorganized brain. That 
is, if the spirit of that mind is to be changed, there must be a 
change take place also in the brain in which it has its seat. 
There are two ways- in which it is possible to bring about a 
change in the mind (man) which is absolutely pure and holy. 
Make the appeal to that mind through the senses by way of the 
nerves of those senses acting on the mind through the brain, 
or by sensations produced by that which is below that mind act- 
ing on that brain through the nervous system. The first man 
had his mind, which was him, acted on by both ! 

When God, as the Word, made the World, and brought 
it up out of that pit which is bottomless and where Death 
reigned, the poisonous gases and elements which entered into 
and formed that world were held in equipoise by the Word, one 
with the other, hence one nullified the other, and all things as a 
wlwle were pure. In Man was that perfection of equipoise of 
all things created which made Man perfectly pure. In all 
other life it was not so, the serpent being then as now impreg- 



66 the: manii^estation ot^ the idea. 

nated with poisonous matter. The serpent could approach the 
Man in but one way, and that through his nervous system. 
One can readily see why the woman felt these sensations more 
than man. The force sent off by anything is the combination of 
all the attributes of its being, and thus the sensations sent off 
by the serpent were just such as would come from a mind or 
system diseased or poisoned. 

Man's physical being being absolutely pure and perfect, 
every sensation transmitted to his brain by the nerves that 
traversed his entire system, if those sensations were begotten 
within that system, would be in harmony with that system, and 
that mind within that system. There would then be nothing 
within that system itself, as long as it retained this pure and 
perfect condition, to combat and overthrow that mind which 
was one with that body. As long as that mind remained pure 
and perfect there could be nothing that could overthrow that 
body. How inseparably linked do we thus find the material 
and the spiritual in Man ! 

That Mind which lived in the flesh as Man had the 
Supreme Mind as its Environment. Hence the truth as 
regards the man's nature and the conditions environing him 
were impressed upon his entire being. As stated before, the 
statement that ''of every tree of the garden thou mayest freely 
eat ; but of the tree of the knowledge of good and evil thou shalt 
not eat of it: for in the day thou eatest thereof thou shalt surely 
die," is the language of the writer of the book of Genesis, but 
the truth embodied in that statement is the voice of God, Who is 
Truth personified. The statement is the formulation of that 
truth into zvords or language. The Man was conscious, 
although he did not have that truth stated to him in words, and 
could not himself have formulated it into words, of the nature 
of his being, and the law governing it. It was not the con- 
sciousness that comes to the m.ind that has reasoned out the 
truth and thus knows the truth, but the innate and inherent law 
of his being impressing itself on his mind. God said to the fish 
and to the fowls, ''Be fruitful and multiply," etc., but no one 
supposes that they understand words or language. The law 



. THE BEGINNING. 67 

was impressed on their being ; tliey responded to it. The Law 
was God and was the directing Truth going before in Crea- 
tion's pathway, every footprint in which is a truth embaled in a 
created organism. But Man had what the beasts had not, the 
conscious knowledge of the Law. Thus Mind spoke to Mind, 
and the Man fek within his own being the desire for knowledge 
and the law governing its acquisition, and he felt that Law 
warning him against a violation of the Law of his being, even 
that spiritual being that reposed in God as God. All the attrib- 
utes of his spiritual being (mind) centered and focused upon 
his mind the one great truth that he could only know Good and 
Evil by disobeying the Good and thus learning the Evil, and 
thus he was warned not to eat of the tree of the knowledge of 
Good and Evil, but abstain from it, and thus eat forever of the 
Tree of Life, even God. Man being a natural being, could see 
no other food than that w^hich the natural man could eat, hence 
he saw these trees as natural trees growing in a natural garden. 
Now since the truth came from God and was received by 
Man through Spirit (Mind) acting on Spirit (Mind), and was 
interpreted truly by Man, so also the temptation came from 
below through matter acting on matter. As the sensations 
which were begotten by the serpent beat upon the brain of 
Man, the Serpent within the Man himself, even that Adind of the 
flesh, awoke, and that mind of flesh or carnal mind of the 
woman stood forth in opposition to God. Thus the Serpent or 
Devil, which lived only in the snake because the snake 
impressed sensations upon that woman's brain, and through it 
upon her mind, which w^ere antagonistic to spiritual things, 
now lived in the woman because of that carnal mind which 
had awoke to life in her. Thus it will be seen that whatever 
is opposition to the Spirit of Truth is the Devil. If it had been 
the sensations cast of? by the wolf, for instance, that had 
aroused the carnal mind of man, then the name Wolf and 
Devil would have meant the same thing as Serpent and Devil 
now means. It is the spirit of opposition to God that is the 
Devil, and this Spirit of Opposition i? always in the things of 
this material life, and finds its life in Man through the earnal 



6S THE MANIFESTATION OE THE IDEA. 

mind of Man and his works. This Serpent, even the Devil, 
even the carnal or fleshly mind of the woman, while it had 
awoke to life in the woman, it had no power in her until she 
surrendered to it. Thus the carnal mind having awoke in her, 
it stood in opposition to the truth presented to her and brought 
before her mind the truth impressed upon it as expressed by 
the statement of the text: (in) ''Yea, hath God said. Ye shall 
not eat of every tree of the garden ?" 

To this the woman replies, according to the second and 
third verses: "We may eat of the fruit of the trees of the 
garden ; but of the fruit of the tree which is in the midst of the 
garden God hath said. Ye shall not eat of it, neither shall ye 
touch it, lest ye die." 

And the serpent replied: ''Ye shall not surely die: For 
God doth know that in the day ye eat thereof, then your eyes 
shall be opened, and ye shall be as gods, knowing good and 
evil." 

As has been stated, the truth came not to these persons In 
the formulated sentence, but in the fullness of the Truth itself, 
which is above all language. Words are the interpretation of 
The WORD. Hence Man in the beginning occupied that 
lofty position where ideas lived in his Mind as such and were 
understood independent of mere words. The man who says 
he "knows what he wants to say, but can't say it," occupies the 
same position as did Man in the beginning. Language is the 
outgrowth of the necessity of one person being able to com- 
municate these ideas which occupied his mind to others, so that 
others might understand his wants and desires and necessities 
and thoughts. God therefore did say to Man what is recorded 
in the Book, but in the Voice of the Word Himself instead of 
mere words. Thus we see Man receiving (a) the truth or idea 
from God as the truth appeared to his spiritual nature which 
reposed in God, and then in opposition to truth the idea as it 
appeared to his carnal mind, which had been azvakened to its life 
by the sensations from belozv. 

The Serpent within their own souls having been aroused, 
(m) Gen. iii. 1-5, (a) Matt. xiii. 2i, 25. 



THK BKGINNING. 69 

even their carnal mind or fleshly mind, which was (b) one with 
the spiritual, that carnal mind interpreted truth which came to 
Alan according to its nature, and its nature being opposition to 
God, its interpretation was always a lie. Hence it lied when it 
said that Man would not die when he ate of the tree of the 
knowledge of Good and Evil, for, from the very nature of the 
case, Man could not hwiv Good (God) without learning Evil ; 
he could never learn Evil from God, for God is only the Good ; 
he could never receive the knowledge of Good and Evil with- 
out being disobedient to the Good ; he could never be disobedi- 
ent to Good (God) without Evil abode in him ; he could never 
he Evil and abide in God. When he committed the act of dis- 
obedience, therefore, the casting out from God followed as an 
absolute law, and being cast out from God he was cast out from 
LIFE, for God is the Supreme Life, and only they are alive 
who abide in Him. Hence Christ, in speaking of the strictly 
fleshly Man, said: (a) 'Xet the dead bury the dead." It was 
the spiritual Man that was cast out from his life, because he 
(Man) surrendered to the demands of his carnal Mind. If 
Man had had that fullness of faith which lived in Christ, he 
would have been obedient to the heavenly Voice, and would 
have never tasted of death, but would have had power over his 
own body to ''lay it down or take it up again." Would Man 
have died if he had not sinned ? asks some one. No ! What ! 
not have died physically? Nay, not even physically unless he 
had so willed it, because he would have had power over his own 
body. Yet he never could have attained to that Life which is 
found in God who is Spirit only, without dying to his fleshly body 
and its world! Christ, therefore, could have lived forever in this 
life or this World had he not been crucified, had he so willed, 
but He never coidd have attained to that Existence which is Spirit 
only without His Soul was separated from that body of flesh and 
died to it. If, then, He had not been crucified, the laws of 
Nature, which lent Him age as He grew from babyhood unto 
manhood, would have been permitted to continue that body's 
journey into its dissolution, for every attribute of His spiritual 
(/>) Matt. xiii. 29. (a) Matt. viii. 22, 



70 THE manii^e:statton o? the idea. 

being cried out for release from the confines of the fiesh and 
its World that He might enter into the joys of that World 
which is Spirit only, and He would have been untrue to His 
divine Nature if He had sought to arrest the laws of Nature, 
Siud, therefore, He would have sinned in thus violating the law 
of His higher nature, and would have died, because the verv 
desire to live the life of the flesh forever finding lodgment in 
His soul and possessing it would have proclaimed His Soul in 
opposition to God, thus a sinning Soul ; and sinning, it would 
have been cast out from God and woidd have had no power over 
His fleshly body! But there would have been no death in that 
separation of Christ's soul from His body, which would have 
come according to Nature's laws, for at the moment that His 
soul had separated itself from the life here it would have 
entered into the Fullness of that Life which is Eternal and 
which was His Life even on Earth. 

Thus the carnal mind of Man aroused into life by the ser- 
pent lied to the Man when it said Man would not die, for Man 
lost the power over his own body and was cast out spiritually 
from that Mind in whom only is Life and death, or separation 
from Life (God) was his portion. 

(e) "And when the woman saw that the tree was good for 
food, and that it was pleasant (a desire) to the eyes, and a tree 
to be desired, to make one wise, she took the fruit thereof, 
and did eat, and gave also unto her husband with her, and he 
did eat." 

All truth comes from God direct to the spiritual Man. 
The Spiritual Man lives as one with the natural Man. Every 
truth that comes to Man is first interpreted by the natural Man 
according to his understanding. The spiritual Man being one 
with the natural Man, sees the truth which the natural Man 
(Mind) sees and spiritualizes it and thus sees truth as God sees 
it. There was impressed upon Man's Soul the truth that there 
was attainments of soul which it must possess and retain, if he 
was to retain his innocence. That to maintain that innocent 
state he must make certain attributes his own. That upon him 
(e) Gen iii. 6. 



THE BKGINNING. 71 

devolved the necessity of choosing what he should make his 
own. Thus there lived in his Alind the Idea, and the true 
garden, and the true food. When, however, Man began to 
see this Idea and this Garden and this Food, all of which was 
spiritual, and was seen by the spiritual Man (Mind), the nat- 
ural Man (Mind) began to interpret according to Jiis nature. 
Now the natural Man's food in the beginning was the ''green- 
ness of the green" — in other words, fruits and vegetables; the 
yield of the natural garden in which the natural Man had been 
placed. When the Idea came to the spiritual Man in regard to 
the spiritual garden and its food, which is the true food, the 
natural Man (Mind) interpreted it according to his nature, and 
saw the natural garden as the true garden and the tree of the 
knowledge of Good and Evil and the Tree of Life as trees of 
the natural garden. The natural (earthly) Man (Mind) can 
never see beyond his ozvn realm. 

One needs but to look at the whole Jewish history, their 
ordinances, their laws of sacrifice, of sin offering, of atonement, 
of worship, to see how this natural or materialistic Mind per- 
vaded their entire system and interpreted all things. Thus 
they set aside certain animals as unclean and refused to eat 
them or even touch them. Now we know that this food was 
good to eat, for Paul expressly says so, and it was never spoken 
of as unfit for a person not a Jew. The food was in itself 
always good for food. It was the foulness and filth and dark- 
ness of Mind which the habits of these prohibited animals and 
birds imaged that God condemned, but they (the Jews) had 
not risen to that spiritual elevation where they could interpret 
God's Mind and the idea or truth which abode in it according 
to the spiritual Man (Mind) as Christ did. It was the sacrifice 
of the animal (carnal or fleshly) Mind in Man that God 
demanded, but the Jews, interpreting according to the natural 
mind, slew the animal itself. It was the ofifering up of the 
carnal self (Mind) that God demanded of Cain and Abel. Each 
interpreted according to his own nature, and God accepted 
Abel's offering, not because it was the slain animal that He 
desired as an offering, but because the Soul that offered it the 



72 THK MANIFESTATION OF THK IDEA. 

nearest interpreted the truth (Idea), as it existed in God as 
Him. That which formed the atoms into the organisms that 
lived as Adam and Eve, that drove them out of the garden, 
that led the Israelites into bondage, and directed their course 
across the desert and into the promised land, that brought 
water from the rock, that led and stayed the hand of Abraham, 
was the Idea moulding all things in harmony with that Idea's 
Ultimate crowning. 

The carnal mind had been aroused by the sensations which 
came to the mind, through the brain in which it has its seat, 
from the serpent, and fixed the eye of the woman with longing 
desire on the food which was pleasant to the eyes. The soul 
of the woman longed for knowledge. She did not know that 
the (n) "beginning of wisdom is fear of the Lord." She neither 
feared nor loved God. The carnal nature rose up and tempted 
her, and taking advantage of her desire for wisdom betrayed 
her, and led her to gratify the lust of the eye and the flesh, and 
take the fruit of the tree and eat it, and give to her husband. 

Thus GREED tempted her and the LUST of the FLESH 
betrayed Man. 

(o) "And they eyes of them both were opened, and they 
knew that they were naked ; and they sewed fig leaves together 
and made themselves aprons." 

That innocence of soul which was theirs at the beginning 
began to depart from their souls at the moment they began to 
give a believing ear to that from below, and the farther they 
wandered away from that innocence of soul the nearer they 
came to that point where the knowledge of good and evil 
would make evident that loss of innocence through a coming to 
them of a knowledge of their nakedness of soul and bod\. 
Their nakedness was not of the flesh, although the flesh was 
naked, but was of the soul, which zvas naked before its God and 
that spirit within them which loved righteousness ; but the 
natural Man (Mind), seeing with his own eyes and interpreting 
the idea or truth which came to the Spiritual Man (Mind) 
according to his own understanding, showed them the naked- 
(u) Prov. viv. 10. (o) Gen. iii. 7. 



the: eeginninCx. 73 

ness of their flesh, and the spiritual mind, one with the natural, 
felt the shame of that nakedness of the flesh and denianded it 
should be hid. 

God made them naked. There was, therefore, no sin in 
their nakedness. The little babe comes into the world naked, 
and knows it not. It climbs life's ladder and some day it dis- 
covers its nakedness. Blessed indeed is that innocence that is 
naked and knows it not. Blessed indeed were these two in the 
garden on that day when, in the innocence and purity of their 
own hearts, they w^ere naked and knew it not. But thrice 
blessed is he w^ho, having discovered his nakedness, hath 
clothed himself with the Garment made white through its eter- 
nal Sacrifice for Man ! 

There is no sin in the knowledge of good and evil. God 
has that knowledge. Every parent seeks to instruct their child 
in regard to that which is evil, and that which is good. The 
sin lay in the disobedience which led azi'ay from that knowl- 
edge. Listen ! Disobedience never brings with it knowledge 
as regards spiritual things. It never brings knowledge of the 
good. Disobedience never gives knowledge of ez'il. Dis- 
obedience to God means want of faith in God. They, by their 
act, made God a liar by implication, implying that the voice 
from below instead of the Voice was truth. Evil never exposes 
itself as evil. It alv/ays cries out it is good. The exposure of 
evil only comes with the Truth — with the coming of the knozv- 
ing of the Good. 

When they ate of the fruit and their eyes were opened, 
their understanding was made manifest. Their Minds were 
opened to the Eight, even Truth. A new world opened up to 
them, where Truth, Justice, Love, Mercy, Obedience, Holiness, 
Purity, reigned and were supreme. A kingdom where nothing 
of Earth could ever enter. A kingdom not made by hands, 
eternal in the heavens, A kingdom where faith in God was its 
first requisite. A kingdom where Man must walk by faith and 
not by sight. They were no longer in harmony with their sur- 
roundings. They had lost that earthly home forever. But 
another kingdom was to unfold to them in time to come which 



74 the: mani^kstation of the: idea. 

the hand of Alan could never destroy, whose builder was God 
through Christ Jesus. 

Their knowledge of their nakedness came with the knowl- 
edge of their evil act, and they, acting in harmony wdth that 
knowledge, clothed themselves. The modest woman bares her 
breast to give suck to her young, and the pure man sees no 
shame or carnality in it. The woman of fashion bares her 
breast that man may see its nakedness, appealing through her 
fleshly attributes to the eye, to the senses, to the fleshly mind 
for approbation. The pure man sees the mother in the first 
act and thinks of his own, and honors her motherhood, and 
respects the instinct which moves and prompts her to minister 
to her young. He sees in the last, at its very best, nothing to 
elevate the mind above the carnal, and everything to drag down 
the one basely inclined. No woman that ever bared her shoul- 
ders and bosom for the gaze of strange men, hoping thereby to 
win their admiration, ever received more than the admiration 
of the carnal mind, and to be (n) ''carnally minded is death." 
The flesh can never appeal to any but its own! 

(o) ''And they heard the Voice of God walking in the 
garden in the cool (wind) of the day : and Adam and his wife 
hid themselves from the presence of the Lord God amongst 
the trees of the garden." 

They heard God's voice in the wind. As every noise is 
the cause of alarm to one in fear, as the creaking of the wood- 
work of the house, the rustling of the trees, the scream of a 
bird, the hoot of an owl, brings mortal terror to the soul suf- 
fering in fear because of its guilt, and awakens anew the story 
of its crime in that soul, so the wind in the garden became the 
vehicle by which the presence of God in that spiritual garden was 
made known to them. 

Thus becoming cognizant of God's presence, they sought 
to hide from Him, and still following the lead of their natural 
minds, they sought to hide or conceal themselves from God by 
hiding among the trees of the natural garden. The thief, the 
murderer, the vile, haunt the alleys and the out-of-the-way 

(n) Rom. viii. 6. (o) Gen. iii. 8, 



THK BEGINNING. 75 

places : they dare not look the honest man and the pure man in 
the eye ; their look is vacillating — hard to catch. The inherent 
vileness of their own nature makes them seek to conceal them- 
selves from others, (p) Christ Himself, bearing upon His own 
soul the Sill of the World, could not bring Himself to look 
abvre as in the face of God, but lay prostrate on the ground with 
His face in the dust! It is the natural Man (Mind) responding 
to the truth which comes to the spiritual Mind (Man) in his 
(the natural man's) own way. Thus it Avas the Mind, even 
Man, who is spirit, that was naked and ashamed in the presence 
of God. It was the natural Man who saw according to his 
natural Mind a way to hide from. God. It was the Man who 
was both flesh and spirit, natural and spiritual, that hastened 
to hide in the natural garden from God. Thus we see the nat- 
ural and the spiritual going side by side in all this narrative of 
Man's fall. It can not be otherwise, since Man is a spiritual 
being living as a natural Man. 

In the day they heard His V^oice there began the begetting 
of the new man. And that Voice will ever resound through 
the World, piercing every evil heart, until the new man is 
begotten. 

The child crawling on hands and knees places its hand 
against the heated stove and cries out with pain. The parent, 
ever watchful, had cautioned it. The child did not know. It 
would not believe. It lacked faith. Faith was the substance 
of the thing hoped for by the child, namely, knowledge. Lack- 
ing faith, it disobeyed because lacking that which stood in the 
place of knowledge. Knowledge as to the credibiHty of the 
parent's word came with the burning, not through the disobedi- 
ence, but through the truth as stated previous to the act of 
disobedience. The truth came from the parent. Lacking faith 
before the act, with the act came faith in the parent as regarded 
that one truth. 

^lan stood at the apex of the natural world. Beyond lay 
an unknown country — a world of which he knew nothing — 
the great everlasting, mysterious, fascinating Beyond. Man 

(p) Matt. xxTi. 39. 



76 the: manifestation of the: ide:a. 

placed in an environment antagonistic to that Beyond, could 
but reach it through an awful struggle. Knowing not Good 
from Evil, the great Beyond held the knowledge of it. To live 
he must learn to distinguish between the good and evil, and 
love only the good. To became a citizen of that new kingdom 
he must give up the old. Can you not see the imprint, the 
■image, of this truth, a law in every civilized country on earth ? 
Having forsaken the old and applied for admission to the new, 
he must conform to its laws. What are they? Sacrifice Self! 
Live for others ! Love thy neighbor ! Oh, He who was the 
Word made flesh, taught them by a Life whose death on the 
Cross was but a sequel, a certainty, a result, a fulfillment of that 
Life, from beginning to close a sacrifice of 

SELF. 

To appropriate to himself the knowledge that would come 
from the eating of the fruit of the Tree meant a life of sorrow, 
of sacrifice, of toil, of untold anguish. For to know that he 
KNFW the Good demanded a knowledge of His opposite, and 
Earth has been one great cauldron of pain and torment because 
of Man's journeyings with His opposite. The books which 
will be opened on that Day are full of the struggle to know 
that they know. Humanity's (spiritual humanity's) history is 
one great struggle against Evil, that it might be the Good 
Carnal Humanity's history is one great struggle against the 
Good. The World is a great schoolroom, and Humanity the 
Scholar. Every shrub, tree, mountain, brook, Man, all things 
of this World, the books from which we cull our lessons, and 
He the Teacher, leading us step by step from primary on up 
through the dififerent grades, each gained only after a mightv 
struggle against disbelief and ignorance and sin and supersti- 
tion, on up to the high school, the college, the university, until 
humanity attains the longed-for good ; and looking up into the 
face of his Divine Teacher, seemg Him at last face to face. 
having become like Him and therefore seeing Him as He is, it 
shall see again that same face by retrospect, dimly, in the pri- 
mary, reproving, condemning, praising, but, oh, so loving, for 



Th]]: be:ginning. 77 

the mists will have cleared away and we shall know Him as He 
is, growing clearer, more beautiful, more loving, more patient, 
more glorious, more holy, more pure, more majestic, as 
(p) humanity mounts higher on that majestic ladder whose feet 
rest on the earth and whose rungs traverse Heaven, until some 
glorious day (q) the heavens shall be rolled back as a scroll, 
and the heavens and the earth shall flee away, and there shall 
be found no place for them, and His face will be reflected in all 
that glorified throng, for we, having received from Him that 
which He had to give, namely, Himself, shall be like Him. 
Then shall we see Him as HE IS. 

For a father to know that a certain act of which the child 
was in ignorance w^ould result in pain to the child, and then 
with this knowledge in his own mind refuse to warn the child, 
the world would call it criminal. How much more so, if the 
consequences of that act would be death ! 

God knew the consequences of the obeying of Evil, and the 
lesults that would follow. The Book of Time is filled with 
the tears and lamentations, the strife and the woe of that tre- 
mendous struggle to gain The Beyond. Justice demands of 
God that man should be told that the road to eternal life was 
Faith in Him. Love demanded it. Truth, Mercy, all the 
attributes of the Infinite Father, demanded it of Justice, and 
God is Justice personified. 

A son by adoption, He knew that the (r) road that would 
make Man a Son by Birth was narrow, even the road of Faith, 
of Purity, of Holiness, of Love, of Self-denial, for all these are 
the fruit of Faith, and few would walk therein, and that the 
broad road that was paved with Unbelief and Evil which is the 
fruit of Unbehef would find an army of victims. God warned 
man. Why? God placed the tree there. Why? God warned 
man because He is a God of Love. God placed the tree there 
because, to become the Son of God, not by adoption, but by 
Birth, begotten by His Spirit, even the Spirit of HoHness, man 
must know Good from Ez'il and be only The Good. 

The tree of The Knowledge of good and evil was the Tree 
{p) Gen. xxviii. 12. (g) llev. xx. 11. (r) Matt. vii. 13, 14. 



yS the: manifestation of thf idea. 

of trees, since it led man to know God. The Tree of the Knowl- 
edge of good and evil is the hope of the world. The Tree of 
The Knowledge of good and evil is the purifying force of the 
world. God placed that tree there for a purpose, and that 
purpose was to lead man up to Him. God's purposes 
are always good. The greatest gift God can give to 
man is to make him His Son, begotten by His 
Spirit. This begetting is by the Holy Spirit through 
The Word which has the knowledge of good and evil, 
and is only The Good. The sin of Adam and Eve was not in 
eating of the fruit itself, because the fruit was good, but in the 
Condition of their own hearts that led up to the eating of the 
fruit. The act was but the manifestation of the condition of 
the mind which made the eating a necessity. The minds of 
both were already, previous to the eating, in a condition of 
rebellion against God. They disbelieved God. They had no 
faith in Him, and Disbelief or want of Faith in God from its 
very nature God never will forgive. Nay, more, {s) it should 
be the prayer of every heart that God may never forgive this 
sin, for it is the Sin of sins around which all other sins cluster, 
and from which they receive their nourishment. It is 
the Sin that keeps Christ out of the heart. Pray not 
for its forgiveness. God in His infinite Wisdom knew 
that the time would come when the predisposition to 
fall away from^ their happy estate would assert itself. 
God also knew that the time would come when man, 
the man made in the image of God, after God's own like- 
ness, would seek to obtain that wisdom which was personified 
in God of whom he was the image. 

The condition existed before the act. The condition was 
antagonistic to God. The Tree of The Knowledge of Good 
and Evil did not create the condition. The tree was not planted 
there for that purpose. For what purpose then? 

(s) 1 John, v^ 16. 



THK BKGINNING. 79 

(0 THAT THE CONDITION MIGHT BE MADE 
KNOWN ! ! 

Listen ! God Himself is The Knowledge of Good and Evil 
personified. There can not, therefore, be any evil in this 
Knowledge. The tree of The Knowledge of Good and Evil 
is a spiritual tree ; its fruit is spirit. This spiritual tree is part 
of the Word, and is the Word. Hence when the knowledge 
came to them of the evil of a disobedient and lust fid mind, it 
came through the Word. This was the first conscious knowl- 
edge of The Beyond they received — the first knowledge of that 
new kingdom where the Word reigned. 

The Idea, the Thought, the Conception, the Knowledge 
of The Truth came through The Word, even that same Word 
which was personified in Christ Jesus and was Him ; and from 
that day to this every truth that man has received comes not 
from man as its originator, but simply as its channel through 
which it reaches the world. Its source is The Word. 

Behold the beginning of the New Birth, which is a spirit- 
ual one. Behold the beginning of Faith in God. Behold the 
first step towards and into the new kingdom — the new kingdom 
which is complete in The Word and is it. 

Man sought Wisdom. The Tree of The Knowledge of 
Good and Evil was its source. It showed him that true Wis- 
dom lay in faith in God — in obedience to God. Every truth 
brought forth from the darkness that concealed it shines with 
that knowledge. Humanity's struggle is a history of its reve- 
lation. The branches of that tree point heavenward, and its 
leaves are kissed by the breezes that fan the throne of the living 
God. Its limbs reach out into all the world and unfold the 
glories and the beauties of the kingdom of God. It sings sweet 
melodies, attuned to the voices of a thousand times ten thou- 
sand angels, to those w^ho love the good. The fury of an 
Alpine storm sweeps through its branches, and the leaves' 
reverberations sound like the cannonading of an avenging 
army to those whose souls are full of evil. 

(0 Rom. vii. 12, 13. 



So THE MANII^ESTATION OI^ THE IDEA. 

In the day that man listened to the voice of the tempter 
and resolved to disobey God he fell. The equipoise was dis- 
turbed as regarded his personality.. Like a finely-strung and 
attuned harp, which has lost its melody, so those sensitive 
minds lost their equipoise, and discord was the result. The 
darkness that comes before the dawn, the darkest hour of all — 
that darkness was theirs. When they reached forth their hand 
to pluck the fruit, the day broke, the morning came, the Light 
shone forth, and their eyes were opened to its rays, (ii) The 
Light had shone in the Darkness and the darkness had per- 
ceived it not. 

Having thus lusted to do that which was forbidden, not 
by man, but by Goci, evil predominated in the man, not because 
of the fruit, which was good, but because of the disobedience 
which resulted from the condition of the man's mind. Where- 
as it had stood at equipoise between good and evil, knowing 
neither, and being only the good, evil predominated, and the 
eating of the fruit of the tree was a necessity. The man who 
violates law, the man who violates God's express command, 
will sooner or later eat of this fruit. Having eaten of the fruit, 
the evil of their act was exposed. The (z') Good exposed it. 
Having eaten of the tree of The Knowledge of good and evil, 
their eyes were opened, and they saw their nakedness. To 
their eyes their nakedness was an evil. And yet God made 
them naked. The Evil was not in their nakedness, neither in 
the knowledge of it, for God knew it. The evil was in the 
condition that prompted the act that led up to a knowledge 
of their nakedness. The knowledge of their nakedness was 
a necessity after the act of disobedience which led up to a 
knowledge of it. To them their nakedness became an evil, 
and they sought to clothe themselves. 

Listen ! They saw with natural eyes their natural naked- 
ness. They ate a natural fruit. They heard God's voice in the 
wind. Yet the nakedness was also spiritual. The fruit was 
also spiritual. The Voice was also spiritual. Man looks upon 
natural objects, sensations, desires, and from them grasps spir- 

(u) John i. 5. (v) Eph. v. 13. 



THE BEGINNING. 8 1 

itual truths, for that which is the truth in natural things is in 
touch with The Truth in spiritual things, for the natural is sus- 
tained by the spiritual, and as the voice was both back and 
above the wind, and yet was in the wind, so is The Word back 
and above all things, yet in all things. 

There will come a day to every soul which lives in dis- 
obedience to God when his eyes will be opened, and the naked- 
ness of his own soul steeped in evil, in crime, in licentiousness, 
in selfishness, in wrong-doing, shall stand naked before his 
Judge, when every secret of the heart will be laid bare ; when 
the (w) books will be opened, and the acts of a lifetime will 
array themselves before him with the awful certainty of Truth ; 
when the Light of The Knowledge of good and evil shall shine 
upon that soul and pierce its innermost depths ; when the good 
and evil of his own life will press dow^n upon his soul with the 
awfulness of the Judgment, and when man shall have the full 
know^ledge of it. 

To him who has put on the garment which an ever-loving 
and ever-watchful Father, who (x) never sleeps^ hath provided, 
his nakedness will be hid and his robes will shine as the Son, 
and no sin will be found in him, even the Garment Christ Jesus. 

God spoke and Adam heard his voice, {y) On the mount 
the mighty thunders reverberated ; a whirlwind passed ; the 
fire burned ; but God was not in any of them. And then came a 
still small voice. To the contrite heart it comes with the soft- 
ness of a mother's lullaby. To the disobedient it hath the roar 
of a Niagara. To Adam it came with startling clearness. Tlie 
Word acting upon that mind as Spirit calls spirit called him. 
In this garden of mind, of spirit, God's voice moved and x\dam 
heard it. And that voice said: {z) *'Adam, where art thou?" 

Not that God knew not where Adam was. God knew, 
but Adam did not know that God knew. The voice disclosed 
God's presence to Adam, and the knowledge that it was useless 
to conceal himself from God. God knew, Adam did not know 
that God knew, hence the voice was first a questioning and 

(to) Rev. XX. 12. (x) Psa. cxxi. 4. {y) 1 Kings xix. 11-12. (2) 
Gen. iii. 9. 



82 the: MANIE^KSTATION OF THE IDEA. 

then a condemning voice. And Adam answered, saying he 
was naked and ashamed (a) Who can stand before God 
without fear or shame in the awful day of their nakedness? 
for God will surely make the evil man see his own nakedness. 

(b) "And God said, 'Who hath told thee thou wert naked? 
Hast thou eaten of the tree I forbid thee?' " 

Mark it: The eating of the fruit of the tree was a necessity 
only after ihey had resolved to disobey and were in rebellion, 
that their nakedness might become known, yet God's com- 
mand preceded the act of disobedience. If they had believed 
the Voice and been obedient to it, they would have been God 
manifest in the flesh, as Christ was. They would then have 
had the knowledge of Good and Evil, and been only the Good. 
Man would then have been God. Being God, Man would 
have ever remained true to himself, and could never have died 
to himself. It was because Man was not the Good (God), 
only His image, that he was disobedient through disbelief. It 
is idle, therefore, to say that if Man had been obedient to the 
Good (God) he would never have knozvn the Good (God), for 
the very fact of his obedience woidd proclaim his knowledge, and 
that knowledge inherent and personified in him. 

When Man sinned he fell away from that Environment in^ 
whom only is Eternal Life. This Life is Spirit. Since Man 
had been separated from Life (God) because of that which was 
Evil in his nature, and since the death to the natural world was 
certain because he had surrendered his body to Nature's laws 
and Nature demanded the death of -that body which was out of 
harmony with its environment sufficient to bring about the dis- 
solution of that body, it follows that if Man was to live forever 
he must bring his spirit (soul, mind) into absolute and complete 
harmony with that Supreme Spirit in whom only is Immor- 
tality and again have that Mind as its Eternal Environment ! 

When Man sinned the fleshly mind received power. God 

never made Evil. Never! Never!! NEVER!!! He gave 

it no power. It received power through mans disobedience and 

surrender to it. If Man had remained pure and holy, there 

(a) Matt. xxii. 12,13. (b) Gen. iiL II. 



THE BEGINNING. 83 

could have been no Satan, which is (/) opposition to God, having 
hfe. 

In spiritual things, yea, in all things, faith is the precedent 
of knowledge. Faith in God first, then knowledge. Faith in 
God's Word first, then knowledge. The man who disputes its 
veracity, whether it is the spoken word, the written word, or 
the Word within you which speaks ^lind to mind, will never 
be able to receive its message or grasp the truth it contains. 
How can they receive the truth in a statement which they do 
not believe is truth? Do you not see it is impossible? Faith 
is an absolute requirement, whether in Science, Medicine, or 
Religion, for these all are sustained by the same and receive 
their knowledge from the same Word. Science, true Science, 
will find all its knowledge at first hand in the Word, and these 
two agreeing to the faithfulness to Truth of the Book which is 
the Word of God, will each point with unerring hand to Him 
who is both Book and Science. Medicine will find its secrets 
treasured in the Eternal Word, even the Word Christ Jesus. 

(;) **Ask, and ye shall receive ; seek, and ye shall find ; 
knock, and it shall be opened unto you." 

And the Messenger that carries that message to the throne 
of the Living Word, which looks beyond the vale into the 
mysteries of the Beyond, which repeats the reverberations of 
that knocking until they sound their tocsin of expectancy and 
hope upon the gates of the Eternal City, is {k) Faith. 

(/) "And the Lord God said unto the serpent, 'Because 
thou hast done this, thou art cursed above all cattle, and above 
every beast of the field ; upon thy belly shalt thou go, and dust 
shalt thou eat all the days of thy life. Xnd I will put enmitv 
between thee and the woman, and between thy seed and her 
seed ; it (the enmity) shall bruise thy head and thou shalt bruise 
his (the seed's) heel.' " 

''Above every beast of the field," "upon thy belly," "dust 
shalt thou eat," — the enmity of man to the snake. Can any 
one read that and fail to see the material all through it ? God 

(i) Matt. xvi. 23. (J) Matt. vii. 7. (fc) Matt. xxi. 22. Q) Gen. iii. 
14, 15. 



84 THit MANIFESTATION 01^ THE IDEA. 

did curse the snake, and that curse lives in every country and 
clime, and Man's hand is against the serpent and he is loathed 
above. any other beast or reptile. So also is there an eternal 
enmity between the soul of Man and the Serpent, even the 
carnal Mind, which deceives it, and every onward march of 
Man has been over that carnal mind's prostrate body. So 
shall the Seed of the Woman, even that seed which, born in a 
manger, agonized on a cross, crush the Old Serpent, the Devil, 
that incarnation of unbelief, of unrighteousness, of error, of all 
that is opposed to God, even the seed, Christ Jesus. 

(m) God said to the woman: "In sorrow shalt thou bring 
forth children, and thy desire shall be to thy husband, and he 
shall rule over thee." ''And God said: 'Cursed be the ground 
for thy sake. In the sweat of thy face shalt thou earn thy 
bread.' " 

"Cursed be the ground." Why? "For thy sake." 
Listen ! God cursed the ground for man's sake. It was the 
ground and not the man that God cursed. Thistles, etc., should 
it bring forth. 

God is a God of Energy, and not a God of stagnation. 
Laziness of whatever character is antagonistic to His char- 
acter. To be shiftless and indifferent, to refuse to accumulate 
for no other reason than because of the labor necessary, of 
the energy necessary, is to be antagonistic to principles which 
are divine. God labored. God labored, and with His own 
Power built a Universe. Every star that shines in heaven's 
canopy is an evidence, a testimonial, of the labors of an infinite 
God. It is labor that builds up. Idleness is the curse of man, 
not work. Nations as well as individuals are doomed when 
they surrender to it. It has in it the seeds of decay. Mark 
it: Its parent is Death. It is a reaching out after that with 
which it is in harmony. Its tendency is ahvays back to that 
condition of stagnation, of inertia, from, which God brought the 
LTniverse. All things Evil coming from the same source, from 
below, are by nature in harmony with it, hence with idleness 
comes all manner of evil. Let all work. No man in health 

(m) Gen. iii. 16-17. 



THE BKGINNING. 85 

has a right to be idle. Idleness breeds crime, disease, discon- 
tent, suicide, insanity. If ten hours a day will only find labor 
for half, let five hours suffice, and let a harmless but at the same 
time positive recreation fill in the interim. Let all work who 
are able. 

(d) ''And God made them garments of skins." How? 
How does God clothe us now? Does He make the yarn, and 
weave the cloth, and make. the garment we wear? And yet 
we who trust Him, and who believe in Him, and who feel that 
we owe all to Him, thank Him for the gift of the garment. God 
gives good gifts to all men. Every garment, from the fig 
leaves to the finest coat, is the gift of God. So God made them 
garments of skins. They slew the animal, and made the gar- 
ment, but God's Voice, The Word, which had brought them 
up to the perfection of their natural being, which sought to 
maintain them there, which show^ed them their nakedness, 
which cursed the ground for their sakes, that (d) same Word 
opened their understanding, that they might clothe themselves 
and hide their nakedness. 

So that same Voice, the blessed Word, went up and down 
through Palestine, by the waters of Galilee, in lonely thatch 
and on mountain side, telling them of a GARMENT, spotless, 
clean, pure, holy, altogether lovely, which all men could have 
but for the asking, fragrant w^th the sweet-smelling odors of 
a Love that no disobedience could chill, a Mercy no outrage 
could slay, a Peace no tempest could destroy, even the Gar- 
ment, Christ Jesus, the One altogether Lovely. 

(r) And God said: ''These have become as We are, know- 
ing good and evil. Let us drive them out of the garden, lest 
they eat of the Tree of Life and live forever." 

Mark it: Their condition was estrangement from that 
innocent state in which they had lived. They had learned to 
know evil. To have access to the Tree of Life with the knowl- 
edge of evil then, and the loz'c of the good not yet developed, 
meant a perpetuation of Evil. 

(rZ) Gen. iii. 21. (d) Luke xxiv. 45. (e) Geu. iii. 22. 



86 THE MANIFESTATION OE THE IDEA. 

Mark it: They could not have access to the Tree of Life, 
because God is the Source of all Life and God and Evil are 
forever antagonistic. So (/) God drove them out of the garden 
and placed cherubim on guard, and at the entrance a flaming 
sword, which turned each and every way, and which kept the 
way to the Tree of Life, which w^as planted in the eastern part 
of the garden, which was planted in the eastern part of Eden. 
Where? Over at the easternmost limit of the garden which 
was in the easternmost limit of Eden. Where the Sun rises! 
Where the Sun always is risen!! 

Out of nothing God made a Universe. Step by step He 
brought it forward to completion. Perfect Vv^as every stage of 
that journey whose perfect completeness was found in Man. 
Mark it: That Earth without form and void was not the per- 
fect Earth that had man as its climax. But it was perfect and 
complete as to each step, and those steps led upward, and not 
downw^ard. Up through that long journey the elements that 
entered into and became man, came, and he was a natural man 
only, and was only the good, knowing not good and evil. He 
fell. He 7i(7^'^r could rise again. God had closed the garden to 
him forever. But on the day he fell God opened up the way 
for that new man, a spiritual being only, whose kingdom shall 
never pass away. A {g) kingdom not made with hands, eter- 
nal in the heavens. A kingdom eternal, where God reigns, 
and one hears not only His voice, but sees His glorious coun- 
tenance. Where Love reigns and Truth sits enthroned. 
Where all the Heavenly hosts sing songs of praise, whose 
composer and whose attuner is the Harmony of all Harmonies, 
The God of Gods, The King of Kings, The Great I AM That 
I AM. Where Mercy endures forever, and where happiness 
and joy and peace fill every heart. 

And man approaches the cherubim and seeking to enter 
looks into their countenances and sees that this one is named 
Love, and his heart is not in harmony with it, and he turns 
away; and he approaches another and he sees its name is 
Puritv, and knows he is not in harmonv with it : and he 



(0 Gen. iii. 24. ({/) Heb. xi. 16; 2 Cor. v. 1, 



thj: be:ginning. 87 

approaches another, and he sees its name is Patience, 
and he knows he is not in harmony with it; and he 
approaches another, and he sees its name is Self-Denial, and 
he sees he is not in harmony with it ; and he looks to the rigjit 
and the left, and on all sides he sees cherubim, each holding 
aloft its angelic name, and he sees Peace, Meekness, Long- 
Suffering, Kindness, Gentleness ; and the host grows more 
numerous, and their names more brilhant, and their garments 
more glorious, and he fain would turn away, faint and discour- 
aged, when, behold, another cherubim, hke unto the rest, 
and its face shines like a bow of promise, and it says, ''Hope, 
hope on"; and yet another cherubim comes upon his vision, 
brilliant, dazzling, glorious, in whose garments are the sheen, 
and luster, and perfume, and sweetness of all things hoped for, 
and its name is Faith, and with imploring hand points to the 
flaming Sword, and the Sword swings this way and that way, 
gleaming, scintillating, glowing, and man's soul approaches 
closer and closer and he reads: "He who would possess me 
and control me, who would own me, must thing right, must do 
right, must live right, must have a right being, for my name, 
MY NAME IS 

RIGHTEOUSNESS ! 

And I turn this way and that way, and I guard the approach to 
the Tree of Life, and no one can approach that tree except they 
possess me, and look upon it in all its glorious beauty without 
me, and no one can see it unless I am with them, and no one 
can eat of this Tree of Life and enjoy that happiness and that 
peace which is its fruit without me, for where I am there is it 
also, and its name is 

Christ Jesus The Word, 

and we two are One." 

And the image began to grow into the personality of the 
Principal. Before a shadow, a reflection of that which was 
true, not a son by birth. Having had but the one birth, and 
that a birth by water. A son only by adoption. God took a 
nothing and brought it to perfection. It was no more nothing, 



88 th:b manifestation of the^ idea. 

but man. God took maw, who was nothing as regards the 
spiritual world. He has determined his destiny as His Own 
Son. 

God always lifts up. The completeness of the Natural 
World was man; the completeness of the Spiritual World is 
God. God never stops short of completeness in His Work. 
Having predestined and foreordained from the beginning man, 
spiritual man, for His Son, the work will never cease until it 
is finished. The lost sheep, straying far from home, the last 
of that numerous throng whom no man can number, is His 
own. He loves it, and His heart yearns after it. (h) Faithful 
in all things, True in all things, as a (i) Shepherd He wanders 
over hill and dale and into the bleak and barren mountains, 
where the storms of an outraged conscience beat with remorse- 
less stroke upon the shrinking soul, and in faithful perform- 
ance of that duty intrusted to His care He perseveres, patient, 
loving, tender, true, for His Mercy endureth forever, and His 
Patience is from everlasting to everlasting, and His Love it 
encompasses the World. He never goes back, for He having 
put His hand to the plow could not waver or turn aside ; hav- 
ing received from His Father the commission and having vol- 
unteered as the Shepherd, in loving remembrance of that 
Father who is one in Him, even as He is One with the Father, 
and in harmony with the attributes of that Father who never 
gives up a work undertaken until its completion, so will He 
with a love that knows no diminution, and Patience that no 
rebufif or repulse can overthrow, seek ever after that wandering 
soul far, far away from His Father's house and at last bring 
him safely Home. 

This is the way God works. He never leaves a work 
uncompleted. He can not. It is contrary to His attributes. 
Love reigns in His heart Eternal, and where Love reigns why 
should we fear? Oh, doubting soul, looking out upon the 
world reeking with the filth of debauchery and steeped in. 
crime, those in whom you trusted gone astray, meeting on 
every hand the gibbering skull of insatiate evil, and feeling 
(^) Rev. xix. 11. (i) Luke xv. 4. 



THE BEGINNING. 89 

that in this sea of Death there can be no Hope ; look up, Look 
Up, for he hath foreordained from the beginning that all ene- 
mies shall be put under His feet, and (/) all knees shall bow, 
and all tongues shall proclaim Him Lord and King. 

So the soul, mind, man, beginning as nothing, without form 
and void, the Idea finding existence in Him who was above 
him, namely. The Truth which was The Word, began to be 
transformed by the rcnezving of his mind into the likeness — nay, 
more — into the personality of the Mind above him, that man's 
mind, pure again, as in the beginning, might be a chosen and 
perfect vessel prepared for the reception of The Word, that 
that which was carnal might be cast out, and that which came 
from God and was God might come in. For man, born out of 
water, and having every nerve, fiber, and attribute of his nat- 
ural being in harmony with all things of this earth which were 
all born out of the same element, namely. Water, shall be 
transformed by the Spirit moving upon the face of the waters, 
and of these two diametrical opposites, one matter which we 
call brain, the other spirit which is The Word, there will be 
begotten a new man. The Word begotten by The Holy Spirit, 
for these two are — One. 

The Word has no existence in man as part of his person- 
ality only as man appropriates it to himself by a righteous life. 
All men are in harmony with the Idea in a degree. But one 
man had the Word in its completeness and was The Word, 
even Christ Jesus. He was the beginning of all things. He 
will be the end of all things. He made us natural beings. He 
will make us spiritual beings. He made us natural beings 
good, but not knowing good from evil. He will make us spir- 
itual beings knowing good and evil, but being only the good. 

He came to Earth, was begotten by the Holy Spirit. 
Why? Not for His own sake. For His home was Heaven 
and His name God The Word. Not because of sin of His 
own, for He never sinned. He became flesh and dwelt 
amongst men that we, being natural beings, and living in a nat- 
ural world, and seeing things with our natural eyes, might see 



90 THK MANIFESTATION OF THE IDEA. 

His life in the ^esJi, and having it for an example strive to live 
it, and in living it come into harmony with Him who is not flesk, 
but Spirit, and, having come into harmony with His Spirit, 
look from natural to spiritual things. That He, having atoned, 
not for His own sins, for He had none, but for ours, might save 
us from the consequences of sin, which is mental death. For 
He having by His own righteous life, and a death which was 
the sequel of that righteous hfe, made manifest to the uttermost 
His at-one-ment with the Father, and we by our lives which 
are a manifestation and a direct result and measure of our faith, 
and therefore not by our lives, but by our faith, having laid 
hold on Him who hath already atoned, we being hid in or by or 
through Him who is free from Sin and its curse, — we might 
therefore live in Him in whom there is no 7io death or separation 
from Life, even God who is the True Life, and living in Him find 
our atonement already made, for we would be one with Him 
even as He is one with the Father, and being a (k) part of Him, 

Wherein can we have Sin or its Curse ? 
(A:) Eph. V. 30-32. 



CHAPTER 11. 



Heredity and Environment — Cain, Abei.. 

In the beginning was the Law, and the Law was witli 
God and was God. Thus we find the Word and Law one. 
Law being an attribute of His Being, all Law finds its home 
in Him and controls His personality. He being the End of all 
Law and its fulfillment, all Law must of necessity be in har- 
mony with Him. Finding thus the completeness of all law in 
His personality, His acts are all in complete harmony with that 
personality or law. The Law, then, is in itself always perfect. 
It is ahvays sure to fulfill its mission. This Personality having 
as a Force in its Spirit the Spirit of Love, the Law is promul- 
gated in Love, and the ultimate crowning or conclusion of Law 
must of necessity be Love and the making manifest that Love. 
There dwelling in His Holy Spirit Truth, Mercy, Power. 
Majesty, Wisdom, Justice and Love, the Law has all this as its 
Motive and Ultimate Crowning. 



When God makes anything, it has upon it the imprint of 
His personality. There is not a thing in this life that can not be 
solved if one could but see the imprint. God has printed on every 
leaf and flower and rock and dewdrop His personality; they 
teach a great truth of spiritual things. There is not a thing 
in this life, a word, a fluttering leaf, a beating wave, an impris- 
oned bird, a lost sheep, a struggling youth, a clinging vine, a 
decaying tree, a withered hand, a lock of hair, a ray of light, a 
threatening cloud, a storm, a calm, darkness,, dawn, the stitch- 
stitch of the needle, law and its enforcement, governments and 
their formations, dynasties and their fall, kings and their heirs, 
ambassadors and their duties, war and its victories, that does 
not hold within its bosom a lesson we all must learn. Baby- 
hood, childhood; youth, manhood, middle age, old age, hold 
within their folds the storv of the Universe to those who have 



92 THE MANIFESTATION OF THE IDEA. 

eyes lo see and ears to hear. God's Wisdom and Omnipotence 
is imprinted upon the tiniest formation of etheric matter, and 
on the planets which revolve in their course. 



Mind is the great underlying principle of life. The 
Supreme Mind is that Personality in which perfect and abso- 
lute harmony and equipoise of being is personified. Since all 
things of Earth reflect God according to their being, making 
manifest the Idea just to that degree that their being made 
them the perfect image of the Idea, harmony and equipoise 
of being was demanded of each and every organism if it was 
to have perfect life. 

Since Mind is. Spirit and the flesh Matter, and since the 
Idea, even God, even Mind, was to be made manifest in Man 
as His Image, it was necessary that that body which was to be 
the abiding place of that Mind, His Image, should be the climax 
of bodily or fleshly organism. It became the Model for all 
organisms, and the nearer each organism approached this 
Model in formation the more Mind it made manifest. 

As the first Existence which sprang into existence at the 
going forth of the Word, even the beginning of the manifesta- 
tion of the Idea, was the first step toward the formation of that 
body, so it was the first step in the manifestation of Mind. No 
Man can point to any one thing and say at that point Mind 
ceases. If one will begin at the first formation of matter and 
trace it on upVv^ard to Man, he w^ill see that that which was first 
manifest as an existence only acted on from without, has grad- 
ually, step by step, advanced until it is made manifest as Mind 
acting from within. He will see that that organism which was 
without the consciousness of pain or emotion is succeeded in 
the next step by an organism which doth manifest these in an 
extremely slight degree. There was no consciousness of being 
in the etheric atom. It was void and empty. The Conscious- 
ness of its being lay in that Mind which had given it existence. 
It is only in the complete and absolute harmonious correlation 
of all the Seven Spirits of God that God exists as God. There 



HE:RE:DITY and KXVIROXMEXT. CAIN AND ABKL. 93 

must be correlation of material elements, therefore, to give 
being to the thing formed. In the correlation of the etheric 
atoms as found in the elements we have the beginning of the 
formation of being. In the correlation of atomic elements we 
have the molecule, and in the correlation of the molecules we 
have the mass. This correlation must be harmonious and of 
such a nature that the elements constituting that being may be 
in exact equipoise according to the measure required of each 
element. 

The cell without a nucleus could not manifest being, 
because there would be no correlation. When the diverse ele- 
ments which form the unnucleated cell enter into that correla- 
tion of being which makes them the nucleus of the cell or 
protoplasm, we have the first formation of that which we call 
brain, and which is the seat of sensation, and therefore the seat 
of ]\Iind. If there v;as but one element composing that cell, 
there could be no sensation, for the entire nucleus would be 
composed of the one element, the impulses from without that 
nucleus would act upon that entire nucleus in exactly the same 
manner, and there would not be and could not be experienced 
any diversity of sensation, hence no sensation at all, and there- 
fore no ]\Iind. But when that nucleus is composed of diverse 
elements in harmonious correlation, every impulse that is 
received by any element which is in that cell is in turn received 
by that same element in the nucleus, and there is produced 
within that nucleus an impulse which acts upon ez'cry element 
within that nucleus because of their intimate correlation, and 
there is consciousness of sensation. If every diverse element 
within that cell would receive an impulse at the same moment, 
these impulses would be taken up by all the diverse elements 
composing that nucleus, and each element would reciprocate 
the impulse received from its neighbor with its own impulse, 
and all the diverse impulses set up would be realized as sensa- 
tions, diverse also. 

Vegetable life is composed of myriads of these nucleated 
cells. So is all life. A certain number of molecules of one ele- 
ment and certain numbers of molecules of other elements 



94 "the: manii^estation o? the: idea. 

become joined by correlation into a nucleated cell. This cell 
becomes joined to other cells, and we have the rose tree, for 
instance. Other nucleated cells, differing from the cells that 
formed the rose bush, because the elements composing them 
are different, or because of the number entering into each, 
become joined together, and we have the grass, the vine, the 
garden vegetable, or the tree. Each nucleated cell is a living 
organism responding to sensations received from zvithout, and 
transmits these sensations to all parts of that existence of 
which it is a part, which are in harmony with it, and it responds 
accordingly. -In all this vegetable life there is the correlation 
of the different living organisms forming the whole — the corre- 
lation of the different organisms in the tree, for instance, as a 
zvhole forming the being of that tree, and the centralization of 
these sensations in one thing, namely, the Heart, which trav- 
erses the entire body of the tree, and sends forth into the 
branches its own formation, which take up the sensations from 
without and transmit them into it, and which take up the sen- 
sations from within and transmit them to the cells in bark and 
leaf and flower zvithout. 

After the vegetable life comes the life of fowl and fish and 
animal, and last of all, Man. There are different kinds of flesh, 
says Paul, (a) ''All flesh is not the same flesh, but there is one 
kind of flesh of men, another of beasts, another of fishes, 
another of birds." The flesh of each is because of the predomi- 
nance of certain elements in that flesh. The fish, the creeping 
thing, the. fowls of the air, the beast of the field, are composed 
entirely of nucleated cells, which form their being. These all 
center in a protoplasm which we call brain, which is the seat of 
all the sensations which have their birth in the nucleated cells, 
and which is also the center of those sensations, and their 
source, which are transmitted to the cells. 

There is no consciousness of pain or anything of an emo- 
tional nature in the nucleated cell of the vegetable kingdom, 
for the sensations are of such a simple character as to proclaim 
them consciousness in the embryo. But in the higher order of 

^ {a) 1 Cor. XV. 39. 



HEREDITY AND ENVIRONMENT. — CAIN AND ABEL. 95 

life — that is, in those that have a living soul ; that is, in those 
that have conscious mind, — there is manifested not only con- 
sciousness of discord in their being, but step by step we see the 
organisms of each higher plane manifest more and more of 
the emotions of hate and love, until we stand in the presence 
of the Image who hath within himself the power to know good 
and evil. 

In the elemental atom we have its being because of the 
correlation of the motion of each particle composing that ele- 
ment. This is also true of all other formations, including Man. 
Xow if all the elements which enter into and constitute the 
being of the different organisms were formed into organisms 
and grouped in One Being, and that grouping was of such a 
Nature as to maintain the equilibrium of the Whole, and that 
in this One Being they would all be at equipoise one with the 
other, this Being would be the harmony of the Unity of the 
Whole, and would have a Mind wdiich would be the expression 
of the Unity of the Whole. 

It will be seen, moreover, that these organisms which 
form the one organism, each has an individuality of its own, 
and that this individuality is not destroyed by its being merged 
into the one Whole. It is also apparent that the life of that 
organism, be it nucleated cell, vegetable, fish, fowd, animal or 
man, is dependent on the harmony and equipoise of the organ- 
isms forming the One being. Thus the nucleated cell is 
dependent on the harmony of the elements forming it. The 
vegetable on the harmony of the nucleated cells forming it. 
The fish, fowl, animal or man on the harmony of the organ- 
isms forming their being. Not only is the life of the vege- 
table, fish, fowl, animal, or man dependent on the harmony of 
all the organisms which make the composite whole of their 
being, but these organisms themselves are also dependent for 
their life on that harm.ony of the Whole. It follows, therefore, 
since it is the Composite organisms that constitute the One 
Organism, and that one organism has an individuality of its own 
which is the Unity of the WTiole, and that it has a Mind per- 
taining to its own individuaHty, that immediately on the loss of 




96 TH^ manife:station o^ the IDIi^A. 

that harmony of behig to that extent which would cause a 
dissolution of that One Organism or body that Mind would cease 
also, because that Mind is dependent on the correlation of 
these diverse elements or organisms. It, this One Mind of the 
Whole, would not be co-existent with the elements that formed 
the one body, for that body exists no more as a Unit, but as 
diverse elements, and that One Mind of the Whole depended on 
the existence of the one body as a zvhok. What then? Does it 
not follow that if that Mind is to have a continued existence 
after the dissolution of that body, it will be because of some 
element of being which makes it independent of the mere fleshly 
hodyf 

Man's body Is but one Great Protoplasm. Every nerve 
withhi that body is composed of minute organisms, which act 
one upon the other. Every one of these organisms has a 
being in harmony with every other organism in the particular 
nerve of which it is a part. The organisms forming each par- 
ticular nerve differ as to being — that is, as to the combination 
of elements which enter into and form the harmony of their 
being, — from the organisms forming every other nerve in that 
Protoplasm, even Man. The bones of the body are composed 
of living organisms. The blood is composed of living organ- 
isms. The hair is composed of living organisms. 
Every attribute of Man's physical being is but living 
organisms in harmonious groupings. The harmony and equi- 
poise of being of the organisms that form these different attrib- 
utes of Man's physical body creates a community of interest 
and an affinity of desire and of purpose which separate them 
from every other community of organisms, and thus the nerve 
or bone or blood, or whatever it may be, is held intact from 
its neighbor. Nothing but the destruction of this equipoise 
and harmony of being of a community of these organisms 
could bring about the fall of that community and the entering 
into It of adverse organisms. Thus, when the bones become 
diseased, it Is because certain organisms within the bone Itself 
have gained an unjust and undue predominance over the 



HIvREDlTY AND ENVIRONME^NT. CAIN AND ABEL. 97 

balance of the organisms that form that bone, or that organ- 
isms from without hath entered in. 

Such is the tenacity of Hfe in the organisms that constitute 
the being of some existences that they manifest hfe even after 
the severance of the head from the body or the cutting up of 
the body itself. Thus the turtle will, a considerable time after 
the severance of the head from the body, snap at and hold 
firmly in its mouth a stick, and open and close its eyes. Its 
heart also will beat for hours thereafter. This is because the 
elements that form these organisms which constitute its 
nerves, heart, etc., are in such a relationship to each other that 
the organisms do not so soon lose their harmony with their 
environment. 

The heart in Man is the seat of all Motion of the elements 
that constitute Man's physical body, but the brain is the Seat 
of the Mind and the Center of all life and sensation and emo- 
tion. This brain is but a Protoplasm having as its being 
organism_s in harmony with the organisms that constitute the 
nerves of sensation. Their life and expression are dependent 
on the blood which comes from that Center of Motion, the 
Heart, and which is the life of the body, and therefore gives 
Motion to these organisms which form the brain. Therefore 
the more blood there is in these organisms the more motion, 
and the more motion the more life ; hence when the Mind 
thinks there must be stimulation of these organisms or excite- 
ment of them to an extent beyond the ordinary, this demands 
or enforces on these organisms increased motion, which 
demands more blood in the brain. When the stomach is full 
of food this blood can not go to these organisms in the brain, 
because the organisms in the stomach demand it, that they 
may have the increased activity necessary to overcome and 
assimilate the food in the stomach. No one can think deeply, 
therefore, on a full stomach. Hence Jesus fasted. Not to do 
penance for Sin, but to so regulate the organisms which were 
His body that the blood which was needed for their life might 
be kept from the organisms in the stomach and used solely to 



gS the; manii^dstation oi^ th:^ idp;A. 



give activity to the brain, without which activity he could not 
clearly think or assimilate thought. 

Since everything which goes to constitute man's being, 
and all others as well, are but organisms composed of the 
elements existing in certain proportion in the organism, and 
since these elements themselves are necessary as food for the 
continued life of these organisms, it can readily be seen that 
these organisms would crave the food which their system 
needs; in other words, those elements which constitute their 
system, the same as the larger Organism, even the vegetable, 
fish, fowl, animal, or Man, craves it. Moreover, it will be seen 
that each will take that which it needs and leave the rest, but 
being instilled with life, the more each organism eats of its 
food the stronger it grows. Anything that deprives these 
organisms of their food affects them the same as it does Man. 
The question of why grass makes wool for the sheep, hair for 
the ox, and feathers for the goose, becomes therefore so simple 
that one can hardly a^^oid smiling at that Vast IntelHgence that 
in its own Mind hath already dethroned the Creator of all 
things, and yet could not solve the simplest of His works. It 
is readily seen that the organisms which constitute the wool 
of the sheep will only take up those elements that predominate 
in wool, the ox those elements that predominate in hair, the 
goose those elements that predominate in feathers. It will 
readily be seen, moreover, that if every organism feeds 
on that which is in harmony with its being, and that one 
organism differs from another because of the elements 
which predominate in it, it follows that if one of tlie 
organisms which in conjunction with other organisms 
form the body of Man consumes more food than its neigh- 
bor organisms, the equipoise and equilibrium of that body 
will at once be destroyed, and war will ensue between the dif- 
ferent organisms in an effort to restore that harmony of being. 
It will also be seen that if certain organisms have been pam- 
pered and feasted on that food which they love, they will 
become gluttonous, and demand more and more, and the sys- 
tem will be rent and torn and discordant because of the demand 



HEREDITY AND ENVIRONMENT. — CAIN AND ABEL. 99 

of these organisms for their food. When they are well fed 
they are in the ascendent, but when hungry they are weak, 
and the system or the other organisms constituting that sys- 
tem begin to grow strong. This is exactly the condition of 
the intemperate, from whatever cause — the drunkard, the 
tobacco user, the morphine eater, the opium fiend, the liber- 
tine. 

It has been frequently stated that motion is the life of 
Matter ; that the elements formed themselves in the beginning 
because of the harmony of motion of the atoms that composed 
them. The power of an organism is dependent, therefore, on 
the element that predominates in it. The motion in some ele- 
ments being greater than in others, that element has more 
activity or life. Hence when that element predominates in an 
organism to an abnormal extent, it predominates over the 
other organisms to an extraordinary extent, and will quickly 
bring about their dissolution. Thus certain elements, called 
poisons, have as their life excessive motion and demonstrate 
that extraordinary life by their action on the system. 

When a man becomes a drunkard or a confirmed smoker 
or a morphine or opium eater, or whatever the habit may be, 
that awful hunger of the organisms for alcohol or morphine or 
opium or nicotine seeks appeasement. If it is not satisfied by 
the Man giving it that which it craves, it seeks to satisfy itself 
some other w^ay. It becomes a cannibal, preying on all organ- 
isms that come within its reach, which contain that which its 
hunger demands, and if the system of the Man has become so 
weakened, or, in other words, if the other elements which com- 
pose the system of the Man in whom harmony of these organ- 
isms is personified have been kept out of that system, and these 
organisms have not had them for food, and therefore are too 
weak to withstand the onslaught of the enemy seeking that 
within them which they love, that System, which depended on 
the harmony of its parts for its life, is overthrown and Death 
reigns. To destroy this craving, then, the A^ictim needs a food 
in which .the active principle of liquor, tobacco, morphine, 
opium, or whatever it may be, is eliminated, or in extreme cases 



u 



loo the: manifestation oe the idea. 

nearly so. In these extreme cases of exhaustion the Mind is so 
intent on the one thing it craves that it will prevent the assimi- 
lation of any other food until it (this Mind) is somewhat 
appeased. 

There are other elements called poisons whose motion, 
inherent motion of being, is so slight in comparison to the 
inherent motion of other elements (although the motion of all 
is inconceivable), that when taken into the system they imme- 
diately begin to rob the organisms which constitute that body 
of their heat. There is a less of activity throughout that sys- 
tem, and the body in death takes on the excessively cold temper- 
ature w^hich follows poisoning. 

If the excess of a certain element or certain elements in 
the system constitutes a certain disease, one needs but to ana- 
lyze those organisms which are at the seat of the disturbance 
to locate the cause and find the remedy. Thus, if the Chemist 
would take the expectoration of a person whose lungs were 
perfectly sound, and in whom there was no pulmonary trouble 
of any character, and subject it to analysis and find the 
elements that constitute that expectoration and the propor- 
tion of each element to every other element, and then take the 
expectoration of an advanced consumptive and analyze it, he 
could not fail in discovering the cause of consumption and its 
remedy. Whatever is in excess is the irritating cause. If the 
consumptive is given medicine that contains none of the ele- 
ment or elements that is in excess in his expectoration, but 
which is composed of the element? which the analysis has 
shown he was deficient in, the result must be healing, for the 
excess will find nothing on which to feed, and will lose 
strength, whereas the elements in which he is deficient will be 
taken up and assimilated, and there will be a restoration of the 
equipoise of the organisms which constitute the lungs. This 
would mean also that the one so afflicted should avoid an 
environment (atmosphere) in which this element (or elements) 
predominates. 

What is true as to the discovery and cure of copsumption 
is also true of all blood and all other diseases. 



HERI:;DITY and environment. CAIN AND ABEL. lOI 

When God made Man He made his physical body abso- 
lutely perfect. One can see that if Man was to be the Image 
of God, that body which was to be the temple or tabernacle 
of the Image must be built so as to receive a perfect Image. 
From the very nature of the case a body that failed in one iota 
of perfection could not be the living image of Perfection when 
it was made alive. Why quibble about this self-evident propo- 
sition if ye seek the truth f 

Since we see love, and gratitude, and kindness, and obedi- 
ence, etc., in the animal world which is below Man, we are con- 
strained to beHeve that if Man was the Climax of creation, 
these attributes of Mind must have had their Climax also in 
Man. Now if these attributes lii'ed in Man, they must have 
had a location. They are not in his feet. They are in his head. 
Being in his head, they must have a certain location in his 
head. This they have; hence the development or non-devel- 
opment of certain parts of a man's skull demonstrates the pos- 
session or lack of the special attribute of Mind located there. 
Since all the attributes which are found in the Minds of all 
creation came to their Fidlncss in Man, it follows that he had a 
perfectly formed head, because of the perfection of the attributes 
that filled that head. He had a perfectly formed body also. 
We find that the sensations that come through the nerves have 
their seat in the same part of the head of Man as in the animal. 
We find that the seat of these nerves is distinct from the seat of 
the higher Mind. In the vegetable and the tree we see dis- 
tinct beginnings of that nerve center which in the higher order 
of Hfe shows forth as the spine, and which focuses all the sensa- 
tions from the different members of the body, in the lower 
brain. In the upper brain is found the seat of the moral forces 
of all beings. Yet these two brains are one brain, and the upper 
brain, wherein is the seat of the moral forces, receives the sen- 
sations in like manner with the lower brain, even as the lower 
brain receives the impulses generated in the upper brain; but 
the organisms that compose the upper brain are not the same 
that compose the lower brain, neither are the organisms in 
either brain exactly similar. Every organism that makes up 



I02 THE MANIFESTATION OF THE IDEA. 

its part in the composite whole of that bod}" has its correspon- 
dent in the brain, and if the means of communication between 
the two, even the nerves, is open — that is, if the organisms 
which compose the nerves and are the nerves are healthy, — 
each will receive the message of the other. 

We thus find Man in the beginning, not a miserable exist- 
ence, with elephantine jaw, and receding forehead, and pro- 
truding back head, and all the monstrous malformations of 
being with which misguided thought has endowed him, and 
which exhibited in Man to-day is termed degeneracy (as if one 
could degenerate from an inferior! Oh ! absurdity of absurdi- 
ties !)•, but a Being who walked Upright like the Character in 
whose Image he was made, and in whom sat enthroned as the 
perfect Image of that Perfection who called him into being, a 
perfect Mind, fit tenant for that perfect body. 

God the Supreme Mind. God the Existence encircling 
and enveloping and surrounding all existences. God the 
Idea, Man the Image. God Perfection, hence only the per- 
fect could be in harmiony with Him. Only the perfect idea in 
nature could be in harmony with Him. Thus the correlation 
of elements as found in all creation up to Man was perfect as 
to their being, but were all imperfect as to the Idea. The Ape 
was perfect as an Ape, but as to being the Idea made manifest 
in Nature, he was imperfect, hence cast out from the Supreme 
Life with whom only the Perfect can be in harmony. The 
correlation of the diverse organisms into one whole made pos- 
sible the one being, even the monkey, but since the monkey 
fell short of the idea in Nature, and therefore was not the com- 
pletion of natural things, it is manifest that it is impossible that 
in him should be found the beginning of spiritual things. 
Without a beginning there can be no existence, and since the 
monkey and all below him had ne%'er attained to the end of 
natural things, which marked the beginning of spiritual things 
when that one whole, which was the result of the correlation of 
diverse organisms and elements, was destroyed, they ceased 
to exist. 



HKRF.DITY AND KNVIRONMENT. CAIN AND ABKL- IO3 

Since the Mind of Man abode in a perfect brain, it is mani- 
fest that as long as that body remained perfect the Mind would, 
and as long as that Mind remained perfect the body would. 
It is also manifest that the organisms which constituted that 
part of the brain in which the moral faculties reside were in 
perfect equipoise with the organisms in that part of the brain 
where the strictly animal instincts center. They were both in 
active hfe, as is evidenced by the dialogue that took place ai 
man's fall, and the action. It was necessary if man was to 
maintain his high moral character, and the moral attributes 
should reign in that Man, that the organisms in which they 
found their seat should maintain their perfectness of being 
and dominate the organisms in the lower brain. If they did 
not, the organisms of the lower brain would dominate, and in 
doing so would destroy that moral character. The animal 
mind controls the spiritual, for the conflict was on in that Mind 
which had its seat in the brain. 

When God, who was the Law, said, *'Thou shalt not," this 
command had in it all law. To (/) disobey was to disobey all 
law, because God is Law. (k) Being guilty of the violation of 
one of God's laws, we are guilty of all. 

Having disobeyed spiritual law, which is superior to all 
other law, having, that is, disobeyed God, the result was the 
same that follows all violation of law. Having surrendered to 
the carnal nature and disbeUeved the moral, the carnal mind 
reigned triumphant, the organisms of the lower brain, in 
which the carnal nature has its seat, predominated over the 
organisms of the upper brain, discord reigned, the harmony of 
the Man's being was destroyed, and Man fell. 

When he fell his environment changed. He, like as, and 
previous to the world of which he was a part, became an abnor- 
mality also. His system before the fall pure became filled with 
poison. His Mind, which has its seat in the brain, became poi- 
soned also. His body was claimed by Death, and Death gave 
to him that which it had to give. The Man who previous to 
his fall had been in harmony with God, God the Word, God 
(j) James ii. 10. (Jc) Jas. ii. 10. 



104 THi: MANIFESTATION OF THE IDEA. 

the Idea, was nozv out of harmony with God, even as the Earth 
after the fall of Man, and because of that fall was out of har- 
mony with the Universe which had God as its Supreme Law. 

Having rebelled against God his mind, poisoned by that 
rebellion, lost its equipoise and that which is characteristic of 
a rebellious, combative nature w^as uppermost. Nerves were 
diseased, blood poisoned, and as a result, the brain received 
impurities from the blood and disturbing forces from the dis- 
eased nerves. The equipoise of the brain being destroyed, 
instead of receiving ideas in their absolute truthfulness the idea 
presented was received in a perverted manner. Hence the 
farther Man wandered away from God, the more perverted his 
ideas of what God was, and the worship acceptable to Him, 
and the service required by Him, as witness the religion of the 
Egyptians, the many Gods of Greek mythology, representing 
every lust to which Man is heir ; and the nearer Man approached 
God the more exalted his ideas became of God, and the worship 
acceptable to Him, and the service required by Him, as wit- 
ness the religion of the Jews, which, inadequate in itself, and 
falhng far short of the Truth, since they were unable to hear 
His Voice fully, even His Voice who is Truth personified, yet 
led step by step up to Him in whom Truth and the True Wor- 
ship reigned. 

It is an absolute and unchanging law in all things having 
life that the judicious use of it makes strength for it. The eye 
long subject to disease will lose its power. The muscles of the 
throat, tongue and mouth long silent will refuse to articulate. 
The muscles of the blacksmith's arm, of the limbs of the run- 
ner, of the bar athlete, are strengthened and made perfect by 
use. The brain is just as much subject to that law as any other 
member of that body. When Adam sinned and fell away from 
God, the brain in which the animal sits enthroned predomi- 
nated, the moral nature was held in restraint, and the organ- 
isms in which the nature found its home were affected thereby 
and became dwarfed and weak. They existed, but without 
active life or strength. Yet since the mind has its seat in these 
organisms, if that Mind which is fixed in God, and which "in 



HJ^RKDITY AND i:NVIRONME:NT. CAIN AND ABEL. IO5 

Him lives and moves, and has its being,'' and which is One with 
these organisms, but asserts itself, these organisms will obey 
that Mind, and their life, even the blood, will stimulate them 
into renewed activity, and, behold! with the renezved activity 
of the moral nature has come strength to these organisms and their 
strength becomes the mind's strength also. 

The organisms that constitute the nerves, brain, etc., of 
the drunkard, morphine or opium eater, or confirmed smoker, 
having as their most active principle that element which is the 
active principle in these things, (hquor, etc.), and thus predomi- 
nating over all the other elements in these organisms in which 
the mind finds its seat, thus holding them in subjection, when- 
ever any idea of any character is presented to them, it is of 
necessity received only as the liquor, morphine, opium or 
tobacco slave could see it, hence in a perverted way, because 
these are the active principles in his body, and in that brain 
which is acted on by that body. There is discord in that 
body and brain, and it is impossible that the perfect mind, har- 
monious in all its parts, should or could reside in that inhar- 
monious body, and without the perfect mind there can be no 
perfect interpretation. What is true of these slaves is also true 
of the licentious hbertine. The most activity in his being resid- 
ing in those organisms which have to do with sexual functions, 
every thought or idea that comes to him, no matter how pure 
or holy, is at once given a vile and licentious interpretation. 
The man in whose brain the seat of benevolence is deficient 
will of a necessity be covetous. Now if one covets the things 
of Heaven, even the things of God, there can be no discord 
come to the brain because of that covetousness, for that 
very covetousness demonstrates that benevolence is in the ascen- 
dant. When, however, the brain is deficient at that part of the 
brain zvhere benevolence finds its abode, the mind will covet the 
things of this life, and will be dominated by greed of earthly 
things, because benevolence is not there to give direction to that 
covetousness, and as a result a beautiful picture, landscape, or 
whatever it may be that comes under that mind's attention, will 
only appear as so much merchandise represented by dollars 



Io6 THi: MANIFESTATION OI^ THE IDEA. 

and cents, and therefore to be desired. The beauty of land- 
scape, or grandeur of scene, or ingenuity of invention, is sub- 
ordinated in that mind to the one great question of carnal gain. 
But, says one, if the man is a thief, or a murderer, or whatever 
it may be, because of a lack of development in that part of the 
brain in which the moral faculties reside, and the skull is also 
deformed, to harmonise zuith the deformed brain, where is the 
hope of reforming that degenerate mind, since the shdl will not 
expand f 

In the first place, it is not true that there is no expansion 
or reformation of the skull. In babyhood, the skull responds 
tO' every pulsation of the heart, and is as easily transformed to 
harmonize with the brain which is being transformed. In 
youth the skull will respond to the changed condition of the 
brain, although not so readily or so soon ; and even in middle 
and old age the skull will respond to the changed condition of 
the brain. 

But, in the next place, the reformation is not dependent 
on the expanding of the skull at the seat of the deficiency at all. 
The development of the individual toward a higher order of 
mental activity is the only thing necessary in the reformation of 
the criminal or degenerate, so as to establish the equipoise of 
that brain, so that every organism will have equal power and 
majesty. 

The babe is not a babe at conception, but a protoplasm. 
It begins to secrete elements with which it is in harmony and 
form them into cells. These cells form a nucleus within them- 
selves, and they also become a factor in propagating their kind. 
The child thus develops until its Environment, even the body 
of its mother, proclaims its completion, then it is born. Then 
the child, a Protoplasm again, begins to assimilate the ele- 
ments again in its food ; this food is taken up by the organisms 
within the child, these organisms form new cells, these cells 
become nucleated, other cells join these, become nucleated, and 
so the process continues until the Man has attaired his stature. 

The brain is but a protoplasm composed of nucleated cells. 
The nucleated cells which form the brain of man are capable 



HKR^DITY AND i:nVIRONME:nT. CAIN AND ABEI^. 107 

of innumerable reproduction of themselves. If ihey are stimu- 
lated to great activity, they will duplicate themselves time and 
time again. If the nucleated cells in which the moral faculties 
reside, receive stimulus beyond their normal condition, as they 
do whenever the degenerate exerts his mind in that channel, 
which he does when he strives to develop moral character, if the 
exertion is sufficiently prolonged, the nucleated cells in which 
these faculties reside duplicate themselves, because by their 
excessive activity they have secreted vast amounts of those 
elements on which they feed, and with this excess store have 
formed additional cells to their own bodies. They will, there- 
fore, have grown. Since this increased activity in these organ- 
isms has given them a larger share of the blood (their life) than 
formerly, the organisms which have been neglected have less- 
ened instead of increased in activity, they have therefore 
demanded less food, have secreted less, and have lost that pre- 
dominating influence. If this determination to build up the 
moral character continues, the time will come when this 
increased activity along moral lines will have so stimulated the 
organisms in which the moral faculties lie that the equipoise 
of that brain, and with it of course the mind, will be restored. 
The organisms in which the moral faculties lie will have not 
only crowded the opposition organisms out of their domain, 
but will have invaded the enemy's country, and held it. This 
mind could not, of course, if the skull was still deformed, ever 
attain to great distinction in an intellectual way, because the 
different faculties, while at equipoise, and therefore in harmony 
one with the other, could never attain each to their full devel- 
opment. 

Sometimes, under some great and overpowering emotion, 
or an extraordinary exercise of will, or through the complete 
surrender of the will through Faith in the Mind in which dwells 
Righteousness personified, there will come what seems like an 
instantaneous reformation. Let him who (b) "hungers and 
thirsts for Righteousness" despair not ; behold, "he shall be 
filled." Only trust in Him and fight the enemy as He did. 

(b) Matt. V. 6. 



Io8 THE MANIFESTATION OI^ THE IDEA. 

Truth is an attribute of God, and is one of the Seven 
Spirits of God. Love, Justice, Mercy, Wisdom, Power, and 
Majesty being its correlative Spirits, and constituting the one 
spirit of God, even the Holy Spirit. Truth has its own work 
to perform in the great work of redemption, yet it would be 
impossible for Truth to exist without Love and Mercy and Wisdom 
and Power and Holiness and Justice and Majesty being a part of 
it. These are all correlative, dependent one on the other, yet 
each independent in its sphere of work. These all exist in per- 
fect equipoise in The Word. 

The brain in its original state was prepared for a perfect 
reception of this Word. Mark it: The first command or 
impression of a command that came to man from this Word 
was the Truth, and in that truth which was The Truth, were 
Love, Wisdom, Power, Holiness and absolute Justice. 

The Truth came from above man. He knew it not. He 
saw with natural eyes only, being a natural man. He sought 
knowledge, and knew not the consequences. All the attrib- 
utes of God demanded of Him that He should tell man the con- 
sequences. Therefore God told man that knowledge meant 
of a necessity the death of the old man, the first man, the natural 
man, the man who disobeyed. 

These wvre made alive by knowledge, and man became 
conscious of their existence, although man knew them not as 
such. From (c) the day that there came to man the command 
there began the development of the duality in Man. The Truth 
in regard to God came to the Natural Man. The Natural Man 
being of the Earth, earthy, interpreted it according to his 
carnal nature ; the spiritual man, one with that flesh, according 
to his nature. Thus there was the continued development of 
these two characteristics of ]\Ian's nature, and as Humanity, 
listening to the voice of its carnal nature, fell farther and far- 
ther away from God, and Ignorance, Superstition, and Error, 
with all their accompanying evils, gained strength and power, 
so in like manner the Spiritual Humanity grew in knowledge 
of God, because God was his environment, 
(c) Matt. xiii. 37, 38. 



HEREDITY AND ENVIRONMENT. — CAIN AND ABEL. IO9 

The more this carnal mind predominated, the more Satan 
triumphed, for these are his attributes, and by these is he made 
ahve. Man's duahty is in one, and when Satan is in Christ 
is out, and when Christ is in Satan is out, but the Man who 
serves Satan is never the man who serves Christ, for to serve 
Satan is to be carnally minded, and to serve Christ is to be 
spiritually minded. 

When Man sinned, the equipoise (conditional on man's 
remaining sinless) between his soul and the Word, even God. 
was destroyed, as was also the equipoise (also conditional on its 
sinless condition) of his mind within itself, and Man was out of 
harmony with both himself and his God, and lost that harmoni- 
ous environment of God. 

If the brain is diseased, if the brain has poison in it, if the 
brain is weak at the seat of certain attributes, the mind, one 
with it, because the mind and the channel through which it 
operates, the brain, are as one, — the mind, we say, w411 be 
diseased, will be poisoned also. 

A deformed brain, that is, a brain in which the seat of cer- 
tain attributes of the mind are deficient, stunted, dwarfed, either 
by heredity or previous or present environment, will have a 
mind in harmony with it. It is the law. The mind of the 
man who gets angry and gives full sway to his demoniac pas- 
sion, has a deformed or diseased brain. Certain characteristics 
always found in the perfect brain are lacking. The lustful man, 
the envious, the cruel, the liar, the thief, the scandalmonger, 
the brawler, have either deformed or diseased minds. They 
have not the mind of Christ. Their minds are not evenly 
balanced. There is a lack of equipoise. They can not receive 
the perfect Word in its fullness. They will receive in many 
things a perverted conception of the W^ord. They will some- 
times receive a misconception of the Word so monstrous as to 
entirely lose their equipoise, and the result is their soul is lost^ 
and Insanity, which is but another name for Satan, becomes 
their portion. God asks of man, deformed, diseased, per- 
verted, but one thing — Faith. Faith in Jesus Christ as The 
Word His Son. The wayfaring man, though a fool, need not 



no THE MANIFESTATION OE THE IDEA. 

go astray if he has that faith. For this faith in The Word 
Christ Jesus, who was The Idea made manifest, if a living faith, 
will from its very nature, being the channel of communication 
between Man and God, open up the understanding that one 
may know, with a knowledge that becomes an earnest desire, 
wherein they are deficient, and by grace, which means help, 
assist man to reform his mind, of which the life is but an expres- 
sion, that in those things of which he is deficient and which 
tend to sever him from God he may "become strong, thor- 
oughly prepared unto all good works." Having thus received 
unto himself those attributes which are distinguished above all 
other, all other things, even the truth in regard to all other 
things will be added to them. 

Listen ! Has it not been told you that disease is but a 
mode of motion ? Has it not also been told you that all truths 
of this world are but jthe finger, the signboard, pointing to a 
spiritual truth, and Him in whom that truth is personified ? 
Listen ! A Man is sick with some terrible disease, caused by 
the predominance of certain modes of motion, or, to be more 
explicit, by the predominance to an abnormal extent of certain 
elements in his system. They seek to control his system, and 
by controlling it overthrow it. There is but one way to master 
it, and that is to instill in some way into that man's system 
another element of sufficient strength to overcome that 
element which is causing the disease. There are many 
remedies. Here is one: Take an animal and inoculate it with 
the disease and continue that inoculation until that animal is 
absolute proof against the most deadly virus of that disease. 
Then take the life, even the blood, of that animal and from it 
(the blood) take the serum which is the element in that blood 
which so successfully in the animal withstood the onslaught of 
the most deadly virus, and instill this serum into the system of 
the one who is sick of the disease, and if the serum is abso- 
lutely perfect, and the instillation is absolutely perfect, that 
serum will meet that disease in a conflict which will result in 
that disease's overthrow. You have been told the shadow, 
see vou not the Substance ? Christ bore within His own sorelv 



HEREDITY AND ENVIRONMENT. — CAIN AND ABEL. Ill 

tried and tempted soul the misery and sin and sorrow of the 
world. Within that Life there was fought the combat of the 
ages. From the encircling arms of the manger to the out- 
stretched arms of the Cross the deadly virus of Sin clutched 
at that Life's being and sought its overthrow. Within that 
Life, sustaining it, making it victorious even in death, was an 
Omnipotent Spirit, and to it the Victory. Receive the Holy 
Spirit into thy soul, O, diseased and perverted and deformed 
man, and it will be a strength to thy spirit, and will mould that 
Spirit which is the life of the soul into its own pure and sin- 
proof condition, (in) "Seek ye first the kingdom of God, and 
all these things shall be added unto you." When this Spirit 
shall be the Governor of our minds, then shall sin cease for- 
ever. 

Combativeness in the spiritual mind combats only evil. 
Combativeness in the carnal mind does only evil. If the mind 
is unevenly balanced, where there is a deficiency of love there 
will be a natural inclination of the mind toward hatred, which 
the first occasion will bring to the surface — a deficiency of 
veneration of things sacred, a tendency on slight provocation 
to blasphemy. Deficient in benevolence means always the 
spirit of covetousness. Deficiency in Faith, a spirit of Unbe- 
lief. Deficiency in hopefulness, an inclination to despair. 
Deficient in sympathy, an indifferent coldness. Deficient 
in cheerfulness, an inclination to morbidness and despon- 
dency. The first is the gift of The Word, the last the 
gift of Satan. One means a mind at peace both with the 
world and God ; the other means a mind at war with all things 
The list could be continued indefinitely. These are all attrib- 
utes of the mind or soul, and are spiritual. If the brain is 
deformed or diseased, there will be a deficiency in some of these 
attributes, because the mind operates only through it. There 
will then be, not a preponderance, for instance, of Love, 
because there can not be an excess of love, but a lack of some 
other attribute which should hold itself in equipoise with love 

(m) Luke xii. 31. 



112 THE MANIFESTATION OE THE IDEA. 

If the brain is so deformed that there exists in it only the 
one conception or idea, and that, for instance, the conception 
of sound, and that faculty of detecting and comprehending 
sound is a perfect one, it will grasp all sound within the circum- 
ference of its being perfectly, but will not be able to distinguish 
one sound from another. If added to that faculty is the faculty 
of harmony as regards music, but let the mind be dwarfed in 
all other attributes, or be almost a blank as regards other 
attributes, it will remember with astonishing minuteness a dif- 
ficult piece but once heard, will love it, find pleasure in it, and yet 
be the mind of an idiot in all other things, not because of the 
faculty of the harmony of sound, for that is its one redeeming 
trait, but because of its lack of all other attributes. The per- 
fectness of that one faculty is because of the perfectness of the 
brain, where it has its seat. If absolutely perfect, it, this one 
faculty, will receive the perfect truth in regard to the harmony 
of sound. Every truth, every true conception of the truth, is 
the direct gift of. The Word, and flows direct from it, and man 
is but the channel through which it reaches the world. Why, 
then, should men boast or pride themselves on their knowledge 
above their fellows ? God gives to them both the mind and the 
truth it received. 

Since then, the brain of man, which is part of his physical 
being, is the channel through which the mind musx operate, 
and that mind will be good or evil, bright or dull, pure or 
impure, holy or unholy, kind or unkind, lovely or hateful, win- 
ning or repellant, chaste or unclean, reverent or irreverent, 
religious or irreligious, charitable or uncharitable, sympathetic 
or unsympathetic, sacrificing or unsacrificing, patriotic or 
unpatriotic, strong or weak, according to the construction of 
the brain, and since brain as part of the physical being is 
transmitted from parents to child, and is molded to partake of the 
characteristics of both father and mother, as it lies in its moth- 
er's womb, and gets its life from her, until it takes up a life of 
its ozvn, it follows that the mind of the child which takes on a 
personality as that child when it is born into Time is dependent 
on the parents, and the deformities of that mind is the fault 



HEREDITY AND ENVIRONMENT. — CAIN AND ABEE. II3 

although ofttimes innocently, of the parents, the perfection of 
that mind is from God the Word. For the mind, soul, which 
begins to take on personality and makes manifest that person- 
ality when the child is born, is the offspring of God, and its 
dwarfed and distorted and perverted condition is because of the 
dwarfed and distorted vessel which its parents had prepared 
for that mind, even its brain. Can the potter bring forth from 
the misshapen mould as perfect a creation as from the perfect 
mould? Yet the clay that entered into both moulds was the 
same. It was the misshapen mould that caused the misshapen 
bowl, and it is the misshapen brain and body which the parents 
give their offspring that distorts and dwarfs the soid, mind, the 
off' spring of God, which enters it! 

It is the environment at the time of conception, and during 
the mother s pregnancy, that controls the physical being of the 
child, babe, and therefore its soul also. It is the condition that 
exists in the soids of the parents (which is the environment of 
the child) at the momient of conception, and the condition of the 
mother's soul (mind) during pregnancy that makes that babe 
what it is at birth. This is the Law of Heredity and Environ- 
ment, which is inviolable, unerring, absolute in its certainty 
It is the law that like begets like, of cause and effect; it is a 
perfect law ; its End is — Peace. 

Whatever attributes of mind are uppermost and control 
the mind of the father will give to the seed which is brought 
into Hfe a correlation of elements exactly in harmony with that 
state of mind, and this correlation of elements will give to that 
seed the spirit of its life. This seed, which is the life, becomes 
the life-giving force to the tgg within the mother's womb, and 
that protoplasm begins to develop a life in harmony with the 
life of that seed which received its Hfe in harmony with the 
soul of the man who begot it. If the moral faculties were 
dwarfed in the father at the time of the conception of that life 
or seed which gave life to the ^gg in the womb of the female, 
the head of that child will show this malformation at the precise 
spot where that attribute of mind is located, and the brain 
which is inclosed within that skull will be malformed also. 



114 I'HE MANIi^ESTATlON O^ THK IDE^A. 

After the conception of life within the womb of the female, the 
responsibility is shifted to her, and by her own pure and perfect 
mind she can improve upon the organism which may have been 
predisposed to evil, and by giving it a superior environment 
change its heredity, or she may by the impurity of her own 
mind add to that malformation. 

With this Law in our minds, we go back to the beginning 
and behold Cain, v/ho slew his brother Abel ! 

Begotten when his parents were in rebellion against God, 
he received their rebellious spirit. He was the first fruit of 
their loins, and well does his own life reproduce their spiritual 
condition at that time. They had not yet learned to love holi- 
ness for holiness' sake, to love the right and hate the wrong, or 
to Kiss the hand that chastized them, not perceiving that to be 
{n) chastized of God was to be chastened and made pure. Real- 
izing not that God reproves but in loz^e, and His chastisement is 
Mercy. Since the moral part of their natures were held in sub- 
jection to their carnal natures, and since this meant that the 
organisms which formed the low^er brain in which the carnal 
mind found its seat were in active life while the organisms in 
which the attributes of the moral nature were weak and feeble, it 
followed that when that child, Cain, begotten and nurtured 
under such conditions, was born, his brain, the seat of his 
mind, was dwarfed at the same place, the organisms in which 
the moral nature finds life were dwarfed and weak and undevel- 
oped, and the skull and physiognomy conformed itself thereto. 
Thus we find in the first man begotten after the fall a degen- 
erate in sold and body. 

We see, therefore, that by the law of Heredity a child may 
receive a brain, which is the seat of mind, inferior to the general 
condition of the brains, therefore the minds, of their parents, 
or the reverse, but no child can receive a brain in which a mind 
can reside which will or can know good from evil unless the 
parents have that kind of a mind also. For it is impossible for 
parents to gk'e to their offspring anything they do not or have not 
possessed, and if they had not possessed at the time the child was 
(n) Heb. xii. 5-11. 



HEREDITY AND £:NVIR0NM^NT. CAIN AND ABI^I^. II5 

cenceived, and tluring its development in the womb a mind 
like its, it would not have received the brain it did. 

The Law of Environment can rescue that dwarfed mind, 
and Jesus Christ working through His servants, even through 
the earnest and intelligent effort of parents, teacher and friends 
will change that predisposition. So with our first parents, 
when later, year by year, the intent and purposes of God's heart 
became more open to them, and when their spirits were chast- 
ened and purified, Abel was born. 



CHAPTER III. 



Wanton Destruction oi^ Li^E. 



(h) "But flesh with the life thereof, which is the blood 
thereof, shall ye not eat." 

The caretaker of the dead becomes indififerent to the sighr 
of death or the handling of dead bodies ; the surgeon, to the 
amputation of a limb ; the butcher, to the flowing blood of its 
dying victim. The flow of blood does not afifect him, having 
become callous and indififerent to it as connected with the life 
of his victim. 

"And surely your blood of your lives will I require ; at the 
hand of every beast will I require it ; and at the hana of man ; 
at the hand of ez'ery man's brother will I require the life of man." 

Not only will man be held responsible for the life of man., 
but every wanton destruction of life of bird or animal will he 
held against man. To take life for any other purpose than to 
sustain Hfe, to meet the requirements of the physical man, is to 
harden the heart to the cry of the weak and defenseless, to cul- 
tivate a spirit of indifference to the suffering of others as long 
as that suffering is a necessary accompaniment of the slaying 
of the bird or animal, to gratify our thirst for excitement, or to 
foster and gratify a spirit of vanity. God will require at our 
hands the blood of every animal slain, of every bird destroyed, 
for the motive which prompts one to slay the innocent to 
gratify the hist for taking life, or the motive that encourages 
the slaying of the sweet-singing or brightly plumaged birds 
for their feathers, comes not from above, but from below, and is 
the spokesman of a condition, and that condition is a part of the 
man or woman's soid, and is antagonistic to God! 

(h) Gen, iv. 5. 
116 



CHAPTER IV. 



Noah and His Thre:i: Sons. — Time: and His Thrke 

Sons. 



(/) "And Noah began to be a husbandman, and planted a 
vineyard. And he drank of the wine and was drunken, and he 
was uncovered within his tent. And Ham, the father of 
Canaan, saw the nakedness of his father and told his two 
brothers without. 

"And Shemx and Japheth took a garment and laid it upon 
both their shoulders and went backzvard and covered the naked- 
ness of their father, and their faces were backzvard, and they 
saw not their father's nakedness. And Noah awoke from his 
wine (intoxication) and saw what his younger son had done 
unto him. 

"And he said: 'Cursed be Canaan; a servant of servants 
shall he be unto his brethren.' And he said: 'Blessed be the 
Lord God of Shem, and Canaan shall be his servant.' God 
shall enlarge Japheth, and he shall dwell in the tents of Shem, 
and Canaan shall be his servant." 

God is always with that individual who is the highest in 
the scale of Righteousness. Moreover, God The Word is 
alzvays with that act which embodies in it a great spiritual or 
prophetic truth. In the drunkenness of Noah, his exposure by 
one son, his covering up, and the hiding of his nakedness from 
their sight, although they knew of it, there was embodied the 
Idea which lay back and above it ; The Word which lived in the 
Idea and was it. It was the Idea written in living characters ; 
The Word, which is Life personified, writing its prophecy in 
letters of life in living personalities. In the act, therefore, of the 
most godly man living at that time there was embodied not 
only the voice of God condemning sin, but a prophecy of the future, 

(0 Gen. ix. 20-27. 

117 



Il8 THE MANIFESTATION OE THE IDEA. 

The curse which fell on Ham embodied in it the curse of God 
on Evil, and the prophecy of it sometimes being- overcome by 
Righteousness in the Future, hence the curse on Ham by his 
father lived. Noah was the oldest man on earth at that time. 
Not only so, but he was the father of all living. He was the 
beginning of the New Race. 

(;) As the world is frequently spoken of as having been 
destroyed, and the Earth on which Noah now lived being a 
new Earth, we have the beginning over again; and Noah's 
name as connected with Humanity is 

TIME. 

And Time has three sons, and Time and his three sons are all 
One, and the youngest son obtained to prominence first 
because his mind was an evil mind, and evil dominated the 
earth, and Time's three sons were Time's representatives, and 
Time's youngest son (youngest because begotten wholly of 
this earth, and having but the one mind, and that a fleshly one) 
unfolded one by one all the evil of the world, and he showed 
the world steeped in sin and evil, murders most foul, lust, pas- 
sion, deceit, greed, lasciviousness, all manner of foulness and 
uncleanness. And Time's two other sons, knowing of their 
father's nakedness, yet seeing it not, took a garment and placing 
it on both their shoulders, walked backward, that they might 
not see the nakedness which they knew of only by report, and 
covered up their father's nakedness. They knew he was naked, 
but they never sazv his nakedness. And Time cursed his last 
born that he should serve the elder brothers. And the two 
elder brothers dwelt together, one superior to the other, and 
the youngest served both. 



Way back, back in the beginning, was begotten man 

Heaven on earth was his home. In the Garden that was in 

the east of Eden was his domicile. All manner of fruits was 

his, and in the midst of that garden was the Tree of the Knowl- 

0') 2 Peter iii. 6. 



NOAH AND HIS THREK SONS- II9 

edge cif good and evil, and the Tree of Life. Man fell. Like 
a never-ending river, man found evil in all things, and did evil 
continuously. Every good and perfect gift of God was per- 
verted by man to ignoble deeds. Sin piled high on sin, and 
man's ability to do evil was commensurate with his knowledge 
of evil. History teemed with the horrors of war, the result of 
the greed of man. Man prostituted all his powers of mind 
and body to the service of all that was vile and unclean. Hell- 
ish ingenuity was taxed to cater to the depraved appetite of 
man. Virtue stood dethroned, and the world bowed its head 
to the delineator of the nude and vicious. A sure passport to 
public favor was but to clothe vice in respectable garments. 
The woman with a past, in which she gloried, rode high in 
public favor, while the virtuous starved in a tenement. The 
flesh became an object of worship, and gilded youth and gray- 
haired sire vied with each other to do honor to the worse than 
harlot, who made a pretense of virtue while she paraded her 
nudity to gratify man's lust for the unclean. Men rose into 
prominence in a day through some work which had as its 
essence and core the study of the unclean. Men journeyed 
thousands of miles and spent large sums of money, and defied 
all law, to witness two men, worse than brutes, strike each 
other. Boys, scarcely out of their teens, write in joyous tones 
of the knowledge of their own perverseness, and glory in the 
knowledge that they love the evil and despise the good, and 
people buy their books and worship them. The ages of the 
Past swell the volume, the history of the Present stares us in 
the face with malignant scowl. 

And the two other sons which are as a figure representing 
the higher humanity, which dates back not to man, but God,, 
know of this awful condition of Humanity. They know of the 
nakedness of Humanity at this time. They will know it, but 
•not bv sight. Not by being a party to its perpetuation. But 
putting on themselves, on both their shoulders, a garment, even 
the garment of 

HIS Righteousness 



I20 THS MANIFBSTATION OF THK IDEA. 

they will walk backzvard with their faces to the front, and their 
eyes fixed, not on things of this Earth, but on Him who is 
above, and knowing of the nakedness of the Past, but seeing 
it not because doing it not, they will walk back, back, to the 
Beginning, and the nakedness of Humanity will be covered as 
with a garment, even the garment Christ Jesus, and The Word 
which shall live in Humanity and control it, even this Human- 
ity, will curse the Evil of the Past, and the things out of 
which come Evil shall remain to serve man and minister to his 
pleasure, shall live in history to serve man forever as a signal of 
danger, but Humanity will derive no Evil from them, but only 
the good, for Humanity, knowing the Evil, through report, 
through the history of the Past, which lies in these things, and 
loving only the Good, will make them serve a good purpose, 
and the Past shall serve the Present, and the Present shall 
dzvell in the tents of the Future, and these sons of Time having 
within their clasp that of which they are a part, and which 
came into existence with them, namely. Humanity, shall be no 
more, for Time shall be swallowed up in Eternity and Human- 
ity in Christ Jesus. 



CHAPTER V. 



Language. — Its Birth, Diversity, End. 



"And it came to pass as they journeyed from the east, that 
they found a plain," etc, 

''And they said: 'Go to, let us build us a city, and a tower 
whose top may reach unto Heaven, and let us make us a name, 
lest we be scattered abroad upon the face of the earth.' " 

"And the Lord said: 'Behold, the people is one and they 
have all one language, and this they begin to do, and now noth- 
ing will be restrained from them which they have imagined to 
do. Go to. Let us go down and confound their language, 
that they may not understand one another's speech." 

"So the Lord scattered them abroad from thence upon the 
face of the Earth." 

Language is the expressing in words the ideas that domi- 
nate the Soul. The ideas are the pre-existent word back of all 
language, even as the WORD is the Idea back of all ideas and 
words and language. Ideas dominate the mind of the beast 
as they do the mind of man, but the beast never knows them 
as such, and simply responds to these ideas automatically, as 
the machine responds to the lever that controls it. But man 
knows ideas as such. He weighs them, ponders over them, 
considers them in connection with his previous experience, and 
accepts or rejects them as they appeal to his reason in. harmony 
with that experience. When one reads a sentence printed in 
words there is an impression made upon the nerves of sight 
of certain characters. Now these characters, or marks, or 
lines, are meaningless to the beast, because it can not grasp 
the idea which is back of that sentence, hence all lines are alike 
to it. But to the Man each word, composed as it is of mere 
lines and figures, becomes an inspiration, not because of the 

121 



122 th:b manifestation of the idea. 

words themselves, but because of the idea that lies back of 
that word, or those words, and which he sees with the eyes of the 
soul. The printed words are not language, the spoken word is 
not language. Language is in truth the Voice of the soul speak- 
ing to itself in the only way it can speak, namely, through the 
ideas (angels) which live in it as it. This is the True Language, 
and the language of Men are but, as Man himself, the image 
of the true. The idea exists in the soul before it is form.ulated 
into speech. The soul speaks to itself through these ideas 
which it has begotten out of itself. These ideas, therefore, hav- 
ing been begotten within the Man, they will be expressive of 
his personality, and will thus speak to his soul according as that 
soul is. What is true of the Voice of the Soul in speaking to 
itself is also true of the voice of the man in transposing the 
true language (ideas) which is of the soul into the image of the 
true, namely, the language of the spoken word. Adam being 
a perfect Man, and his Mind being the perfection of the nat- 
ural mind, every idea which came to him was received in its 
full truthfulness. Having thus received the idea in its full 
truthfulness, the forming of that idea into sounds by the voice 
of the natural man that would most nearly express the idea as it 
lived in the Mind (the spiritual Man), was an automatic 
sequence whenever the occasion demanded it. It came of its 
own volition, every attribute of man's fleshly being, the mus- 
cles of throat and tongue, etc., responding to the idea which 
dominated the Man (Mind), and which lived within him, and 
giving expression to audible speech. Thus when Adam named 
the different animals the idea was conceived in his own mind 
as regards the size, strength, etc., of each animal, and this idea 
became the governing principle in controlling the muscles of 
tongue, throat, etc., that a sound (name) would be given which 
would best express the idea. The ideas which came to Adam in 
the beginning, which are recorded in the second and third 
chapters of Genesis, could have been expressed by him bv 
sound, as speech or language, had the occasion demanded it, 
for the giving forth of sound by his natural voice would have 
been but the expression of the ideas which lived in him as him, 



LANGUAGE. — ITS BIRTH, DIVERSITY, END. I 23 

and dcmhiated every part of his being which was both flesh and 
spirit, for these two were one. Thus we have the beginning of 
language. Very circumscribed at first because one sound 
(word) embodied in it the complete idea. Hence the Hebrew 
language, in which the Old Testament was written, and which 
lies close to the original language, if it was not that language, 
embraces in it to an extraordinary degree single words which 
embrace a multiple of ideas. 

Since the sounds Adam made were the expression in sounds 
(words) of the ideas zvhich lived in him as him, it follows that had 
Adam's entire being been changed to that extent as to trans- 
form the condition of his mind in an extraordinary degree, he 
would have been confounded by the sounds which he had 
previously understood, and would have expressed himself with 
different sounds (words). This is exactly what occurred at 
the building of the tower of Babel. 

The object which they sought testified to the fact that 
their minds were not in harmony with God's Mind. Hence 
they could not receive ideas as they existed in that Mind, even 
God, but must necessarily receive them in a perverted manner. 
Every inch added to that tower was a step toward more 
erroneous ideas in regard to all things, and the result was a 
climax in which every atom of their being was transformed in 
harm.ony with their mental condition. Their brain was trans- 
formed, memory, as a consequence, as regards the meaning 
of certain sounds, was destroyed, and their muscles of articula- 
tion, responding to the condition of their whole being, gave 
birth to sound which was meaningless to their neighbor. 

Those who were able to understand each other associated 
together, a community of language bringing about, as in all 
times, a community of interest, and they separated into tribes 
and nations and peoples. 

The nations of the Earth traverse each day a narrower 
path, which brings them closer together, the telephone and 
telegraph make their joys and sorrows ours at the same 
moment, commerce carries the trophies of all lands to neigh- 
boring shores, the ties of a Universal Brotherhood are welding 



124 "fHE MANIFESTATION OF THE IDEA. 

the souls of all men together under the One Father. One 
people, one language, one God, that is the day that is dawning. 
Mans love for Man will be the welding fire, and Humanity will 
no more strive to make itself a name, but to God give the glory, 
and no more try to build a tower to Heaven, for their souls wall 
have become chastened by sorrow, and their spirits purified by 
Love, and, walking in humbleness, and meekness, and lowli- 
ness of heart, before God, they will rejoice with a great joy, 
for, Behold, 

HEAVEN WILL HAVE COME DOWN TO THEM ! 



1 



CHAPTER VI. 



Heredity and Environment. 



(/) "Now the Lord said to Abraham," etc. 

From whom sprang Abraham? From whom sprang 
Sarai? {k) Back to our first parents, and we find Shem the 
chosen of the Lord to fill Abel's place. Down through that 
long line of ancestry came heredity, and that heredity meant 
reverence for God, a belief in the One True God, an intuitive 
abhorrence of Idolatry. And this mind of Abraham which 
was his (indirectly) by gift of inheritance, descending from 
father to son by entailment, was strengthened by the mind of 
his wife Sarai, which was an harmonious part of the whole. 
She was his immediate kin, his half sister, and of the same 
blood and race. The law of like begets like, and of affinity 
of one mind for another had made them man and wife. She 
was his completement. The results of the marriage of two 
individuals whose minds are harmonious, and that harmony is 
in harmony with Him who elevates and purifies and makes 
holy, will be found in a happy married life, and children who 
will rise up and call them blessed. 

Given a father who is honest to the core, given a mother 
who is honest to the core, and the offspring's inheritance will be 
a natural and instinctive abhorrence of anything dishonest. 
Environment may change it in a degree, or the peculiar condi- 
tion of the mind of the mother during pregnancy, acted upon 
by outside forces, may result in an ofifspring out of harmony 
with its parents, but otherwise the child will be as its parents 
were. Indeed, if the parents are absolutely honest, without the 
shadow of a turning, not envious, for envy is akin to dishon- 
esty, too honest to desire anything that in the most remote 
.degree does not belong to them, the offspring of such parents 

0) Gen. xii. 1. {k) Gen. iv. 25. 

125 



126 THE MANIFESTATION OE THE IDEA. 

must in infancy and childhood manifest the same nobleness of 
mind. Nothing but a change in the mental equipoise of one 
or both parents which would change their nature, or in the 
mental make-up of the mother during pregnancy which would 
be equivalent to an entire change of her nature, can bring 
about any other result. 

The distorted and dwarfed and unbalanced brain cells and 
weakened nerves are transmitted to the offspring, and the 
lying parents will have a lying child, the dishonest parents a 
dishonest child, the vicious parents a vicious child, the lustful 
parents a lustful child. Environment can change this, and in 
a changed environment is the Hope of The World. 

Not only is this true of the mental, but also of the physical 
child as well. Two cousins, if they are physically perfect, 
may marry and their offspring will be healthy also, but let 
two cousins marry, and the probable result will be offspring 
who will receive into their own personality a preponderance of 
a predisposition toward some certain disease. The disease, 
the germs of which the father has inherited from some ances- 
tor, but owing to his habits of life or .other causes remains 
dormant in him, will also be probably found in the same dor- 
mant state in the mother, if a cousin by direct descent, and in 
the child will awaken to active life because of its predominat- 
ing force. 

Harmony of mind with mind, aflfinity of one mind for 
another, is both a blessing and a curse. True harmony and 
true affinity comes from God, and it can only bless. The 
harmonious marriage is God-given, God-sanctioned. God- 
blest. The evil mind seeks an evil mind as its mate, and a dis- 
eased bod}' will, instinctively, in harmony with the law of 
afBnity, seek a body in harmony with it. Like all other things 
of evil, there can not be and is not any true harmony in the 
marriage of an evil mind to another evil mind. The result of 
such a marriage is not harmony, but Discord. The result of 
such a marriage is to intensify the evil in both minds. It is the 
law that all things that pertain to evil shall be the opposite of 
that which is True, hence the very force that attracts one evil 



HEREDITY AND ENVIRONMENT. 1 27 

mind to another, namely, the mherited evil in it, is at once pro- 
ductive, not of harmony, but of strife. The offspring of such 
a marriage can not be otherwise than predisposed toward a 
certain evil or evils. The remedy for both husband and wife 
is not in the Divorce Court, but in the (/) renewing of that 
mind with the mind in which dwells harmony and affinity per- 
sonified, even the Mind of 

Christ Jesus. 

God selected Abram and Sarai because they had in them- 
selves in a predominating degree those attributes which, trans- 
mitted from generation to generation, would result in a being 
in whom holiness, and purity, and innocence, and faith, and 
reverence, would find an abiding place, and from out of whose 
womb should come Him in whom should abide bodily the 

Infinite Word. 

Abram practiced deceit on Pharaoh ; he instigated Sarai to 
the telling of a lie ; but the predominating influences in Abram 
were not Evil, but Good. Noah became drunken, but the 
predominating forces in Noah were not intemperance, but 
soberness of life and conduct. David sinned and lusted after 
his subject's wife, and stood ready to kill and take life to 
gratify his unholy passion, but the predominating forces in 
David's life were not lust or strife or murder, but gentleness, 
loving kindness, reverence for God, love for man. Jacob lied 
by action to his father, and deceived him and obtained the 
blessing, but to obtain by fraud was not his predominating 
purpose, for he labored many years for his Rachel, and he 
v;restled all night with God that God might bless and not ciirsc 
him for his ar^ in deceiving his father. These men were all 
human. They were each circumscribed by their surroundings 
They were all in the exercise of full liberty of Will, and God 
nez'er violates that freedom of will. God never forces any one 
to serve Him. He never takes the resisting mind and against 
its will makes it pure. God gave to man Liberty, and He will 

(0 Rom. xii. 2. "^^ 



128 THE MANII^ESTATION OE THE IDEA. 

never take it away. Nay, rather through that Liberty will 
man work out his own salvation. God therefore reforms man, 
not by a transformation of mind in which the man has no part, 
but reforms him by working in harmony with the Law of 
Liberty, to which all law tends, and in the fulfillment of which 
law is man's eternal joy. Abram and the others violated 
moral law as do those of to-day who do evil ; in them lived evil 
as well as good, and God, although He chose them for a spe- 
cial purpose, and watched over them and cared for them, and 
blessed them, never sought to change their character by an 
arbitrary changing of their minds independent and in opposi- 
tion to their own will. God gave to man Liberty. Liberty — 
Priceless possession! and woe be it to man, people, king, 
church, or nation who continues to oppress His children, and 
to curtail and destroy their liberty. Liberty has its birthplace 
in God, in whom it is personified. He gave it to man in j:he 
beginning. He never will take it away. Kings have denied 
it to their subjects; where are they? Nations have denied it 
to a part of the human race ; civil war has resulted. Wherever 
liberty is struggling for her rights, there is God also. But 
God is long-suffering and kind. He suffers liberty to seem- 
ingly fall to rise no more, but the nation who suppresses her 
people, binding upon them civil and rehgious serfdom, who 
makes her people burden-bearers, but adds wrath to wrath, 
and when the end has come, when the old shall pass away to 
give place to the new, then shall Liberty rise and conquer 
Liberty is God's greatest gift to man, because it, in its most 
complete sense, means Liberty of Will, and the consummation 
of that liberty of will is 

RIGHTEOUSNESS! 



CHAPTER Vll. 



Herkdtty and Environment. — IshmaeIv. 



(a) ''Now Sarai, Abram's wife, bare him no children, and 
she had a handmaid, an Egyptian, whose name was Hagar. 
And Sarai said to Abram, 'Behold, now the Lord hath 
restrained me from bearing. I pray thee go in unto my 
maid,' " etc. "And he went in unto Hagar, and she conceived, 
and when she had conceived her mistress was despised in her 
eyes. And Sarai said unto Abram, 'My wrong be upon 
thee,' " etc. "And when Sarai dealt hardly with her she Hed 
from her face. And the angel of the Lord found her," etc 
"and said unto her, 'Behold, thou art with child and thou shalt 
bear a son, and shalt call his name Ishmael, because the Lord 
hath heard thy afifliction. And he will be a wild man; his hand 
will be against every man, and every man's hand against 
him.' " 

His mother was not of the chosen race, but was of the race 
which all through the Book is held up as the type of darkness. 
She had the characteristics of her race, an angry, revengeful, 
and ungrateful nature. She despised the mistress who had 
thus honored her in a most extraordinary and unselfish man- 
ner, for she had through wifely devotion surrendered her bed 
to a servant, and by her own free will exalted the servant to 
the exalted position of bearing children to her husband. 

The Egyptian mocked her in return for her show of con- 
fidence, and sneered at her barrenness. While pregnant with 
child, the life within her womb being a part of her own life, she 
so aroused the indignation of her mistress by her ungrateful 
conduct that she was driven from the home of Abram, and fled 
in Anger and Fear. Her heart was full of Hate for all man- 
kind, her fiight to escape the wrath of an outraged mistress 

(a) Gen. xvi. 1-12. 

129 



130 THE MANIFESTATION OF THE IDEA. 

was pregnant with fear, which is the accompaniment always of 
ivildncss. Note the result ! Behold the Law of Heredity ! 

"He will be a wild man ; his hand will be against every 
man, and every man's hand against him." 

Ishmael's disposition was the direct and certain result of. 
first, his mother's natural perverse disposition ; second, of the 
emotions dominant in her mind at the time she carried the child 
in her womb when she fled from Sarai. 

It would have been impossible for a race of people, "a 
peculiar people," through which should come a Savior, to have 
for une of its progenitors such a being, unless the Laws of both 
Heredity and Environment should be cast aside, which never 
will be, because God always works through Law^ and never 
violates it. But it must not be forgotten that Abram and his 
descendants, Sarai and her descendants, were lacking in many 
qualities that go to make the perfect man or woman, and that 
evil as well as good dwelt in all their lives, and were trans- 
mitted to their descendants. 



CHAPTER VIII. 



Faith Developing. 



(b) "And the Lord visited Sarai as He had said, and the 
Lord did unto Sarai as He had spoken. For Sarai conceived 
and bare Abram a son in his old age, at the time set of which 
God had spoken to him." 

Sarai was ninety-six years old. The period for concep- 
tion and child-bearing had long since passed. That she 
should have conceived and been with child at this age was 
Droof positive that the child was begotten in harmony with 
the promise made to them. Not by super-unnatural means, 
tliat is, not by a violation of physical law, but in harmony with a 
natural law her wom.b was opened, and she became with child. 
What an impression this must have made upon that mother's 
mind. Day by day as she became more and more conscious 
of that other life which was a part of her, and realized that that 
life was in direct response to God's promise made to her and 
Abram, how her faith in God must have gradually grown 
stronger and stronger, even up to the day of his birth, when 
the promise was completely fulfilled in a Son. And that son, 
flesh of her flesh, and bone of her bone, fed and nourished by 
the life of her own body, partaking of her personality, of which it 
was a part, was ushered into the world with a predisposed faith 
in the Source of all Faith who was his mother s God. Nurtured 
by this environment while in his mother's womb, the environ- 
ment remained in the assoeiation of both father and mother after 
his birth. 

(b) Gen, xxi. 1, 2. 

181 



CHAPTER IX. 



Thk Idea (God) the Voice. 



(d) "And it came to pass after these things that God did 
tempt Abraham, and said unto^him, 'Abraham,' and he said, 
'Behold, here I am !' 

"And He said, 'Take now thy son, thy only son, Isaac, 
whom thou lovest, and get thee into the land of Moriah, and 
oflfer him there for a burnt offering upon one of the mountains 
which I will tell thee of.' 

"And Abraham rose up early," etc. "And Abraham 
stretched forth his hand and took the knife to slay his son. 

"And the angel of the Lord called unto him out of heaven, 
and said unto him, 'Abraham! Abraham!' and he said, 'Here 
ami.' 

"And he said, 'Lay not thine hand upon the lad, neither do 
thou anything unto him, for now I know that thou fearest' 
God, seeing thou hast not withheld thy son, thine only son, 
from me.' 

"And the angel of the Lord called unto Abraham out of 
heaven the second time ; 

"And said, 'By myself have I sworn, saith the Lord, for 
because thou hast done this thing, and hast not withheld thy 
son, thine only son: That in blessing I will bless thee, and in 
multiplying I will multiply thy seed as the stars of heaven, and 
as the sand upon the seashore ; and thy seed shall possess the 
gates of the enemy : And in thy seed shall all the nations of the 
Earth be blessed ; because thou hast obeyed my voice.' " 

Frequently, in what has gone before, and also what shall 
appear in this book following this article, reference has been 
made to certain things as shadows made by, or fingers or 

(s) Gen. xxii. 1-18. 
132 



THiv iDKA (god) the: voice;. 133 

signboards pointing to, the Substance. That this might be 
better understood, it is brought out more fully here. 

God is the Existence. That Existence is Mind. That 
]\Iind is the Idea. God being the Idea, all ideas center in Him ; 
if they are true ideas, they are Him ; if they are not true ideas, 
they still find life, even if they are erroneous ideas, because of 
the true idea which is misconceived. God Himself is the Ulti- 
v.iate End of Man. Hence every endeavor of Man is in fact 
a reaching out for his conclusion, even God, This is the 
endeavor of the spiritual man. God being the Idea and the 
ultimate End of Man to be the Idea also, and the Idea being 
the Source of all true ideas and the Sender of all ideas, even 
ii those ideas are received in a perverted way, God (the Idea 
in whom all ideas center and find their birth) becomes the 
moving Principle or Force in all things, animate or inanimate. 
Now since the ultimate end of spiritual Man is to be the Idea, 
and God is that Idea, then it follows that all things will work 
together for the one conclusion ; that is, to make Man the 
Idea (God). Moreover, since God as the Idea is the Force in 
all things, it follows that everything that takes place will not 
only be a finger or a signboard pointing towards the Idea 
(God) who gave it life, but also pointing toward Man become 
the Idea. Thus all things in earth and air and sky, animate 
and inanimate, of natural things and spiritual things, point 
back to — God, and forward to — God. 

Man, spiritual Man, having as his destiny himself, living as 
the Idea (God), he continually feeds on that Idea (God) which 
hves in him and in whom "he lives and moves and has his 
being." This Mind (Man) which is Spirit being made one with 
the flesh and living as Man, it receives these ideas in a dual 
capacity — as they relate to the natural Man and his world, and 
as they relate to the spiritual Man and his world. The spirit- 
ual Mind living in the Idea (God) as Him (a) dips his hand 
(Mind) into the Vessel (God, the Idea) for the truth or idea 
which is personified there, and the natural Man, being one with 

(a) See chapter entitled ^^The Man of Sin," 



134 '^HK MANIFESTATION OF THE; IDEA. 

the spiritual Man, dips his hand (Mind) in with him (the spir- 
itual Man), and interprets the Idea according to his personality. 

The natural Man being first, his conceptions were the first 
to take root in Man's Mind. But it was always Man, spiritual 
Man, reaching out after the Idea (God) from whom he sprang, 
that he might find his End, as he found his beginning, in Him. 

Having thus seen that God is the Idea, the Source of all 
ideas, and that spiritual Man is ever reaching out after Him 
to become Him, and that the spiritual Man receives the Idea 
which is Spirit and his food, and the carnal or fleshly Mind 
receives the truth also because of its oneness with the spiritual 
Mind, let us look at the im.ages, the signboards, the fingers as 
It (the Idea) relates to the natural Man's kingdom, and then 
see the Substance to which they point. 

First, there is the food for the body, the Substance is God 
the food of the Spiritual Mind. There is the birth of the body, 
the Substance is the Soul born God. There is the develop- 
ment of the protoplasm in the womb of the mother, the Sub 
stance is the development of Man into God. There is the 
Man made male and female, the Substance is God in whom this 
Oneness is personified. There is the house Man builds, the 
Substance is God in whom Man dwells. There is the taber- 
nacle in which Man worships, the Substance is God the Eternal 
Tabernacle. There is the city Men build, the Substance is 
God the Eternal City. There are the walls of that city, the 
Substance is God the Eternal Wall, within which no foe of the 
Soul can ever enter. There is the warfare of Man against his 
brother, the Substance is the warfare, which is Eternal, of God 
against Sin. There are the kings and their thrones, the Sub- 
stance is God the Ruler of Heaven and Earth, and His throne 
His Righteousness. The list might be continued until all 
things could be shown as the image of the True. 

When it comes to the interpretation of the Idea (God) as it 
related to worship, we find the same duality of comprehension. 
Abel ofifered up a more acceptable sacrifice than Cain. Not 
that the slaying of the animal and the offering of it as a burnt 
offering was pleasing to God above the offering of the fruits 



THK IDE:a (god) the voice. I35 

of the ground, for God never found pleasure in the shedding 
of blood of animal or man, but God accepted the offering 
because it testified to God that the Soul of Abel was nearer in 
harmony with the Idea (God and His Mind) than was the Soul 
of Cain, hence had received a fuller eoniprehension of the Idea 
(God). Yet Abel did not interpret the Idea in its fullness, but 
only in part, for when the Idea was manifested in His fullness 
He said, ''OfYer up not the animal, but the animal or beastly 
or carnal Mind zvithin you; offer up the carnal self.'' Abel 
interpreted the idea to mean the animal's life ; Moses did the 
same ; the whole Jewish religion w^as built upon the same 
interpretation, and he acted in accordance with that interpre- 
tation, and God accepted it as an act of faith in the Idea (Him) 
as Abel understood it. Under it and under the whole Jewish 
ceremonial was the Great Foundation, even the Substance as 
made manifest by His Life and its Sacrifice of Self for others. 
Abraham walked with God and talked with God, yet he 
heard not the Voice in its Fullness. He interpreted not that 
Voice, even the Idea, in its Fullness. He comprehended onlv 
in part. He never could have comprehended or even received 
the truth which he did if he had not been told that he would 
become the father of a great nation, and thus stood as the 
father of a great people, the father of the Son who should beget 
this people, an only Son. He never could have received this 
truth if his (a) ivJiole environment had not been such as to focus 
the Idea as it existed in God, who was that Idea, on his Mind. 
If he had not been promised the fatherhood of a great people, 
he could not have received it ; if he had had more than one son, 
one only son (for Ishmael was not a Son of lawful wedlock), he 
could not have received it, and when he did receive it (the Idea 
as it lived in the Mind of God), he saw it according to the nat- 
ural Man's view, and started to execute the command. For 
the Idea as it lived in that Mind, even that Idea, even God, was 
God offering up Himself in the person of His Only Begotten Son 
for Humajiity (Man becoming the Idea). 



(a) See chapter entitled ^'Gethsemane.' 



136 THE MANIFESTATION OF THK IDEA. 

It was the fact that Noah was the' father of a new raee, and 
that he had three Sons, that the Idea as it related to Time and 
Eternity lay hold of him. It was these truths in connection 
with his drunkenness and his exposure by his younger son, 
and the conduct of his other sons, that made Noah see the Idea 
(God) in part, and interpreting according to his abiHty to know 
and understand, he uttered his curse and prophecy. It was 
the Idea (God) fixing His fiat on all things that led forward to 
the conditions that environed Noah and his sons, and it -was 
this condition that made them all actors in a living parable 
which prophesied of the Future as it related to this World, and 
imaged or shadowed forth the idea as it lived in God as God. 

Abram's faith in God made him ready to execute the will 
of God as he interpreted it, and that same faith having brought 
him into closer communion with the Idea (God), because of his 
obedience to that faith, became the means of his receiving the 
greater light. Thus his faith and his obedience to that faith 
both led him to offer up his son and stayed his hand, because 
it was the medium which brought him into close enough com- 
munication with God to receive the first and second idea. 

There was One who was that Idea personified, and who 
had the Fullness of Faith, even His only Begotten Son, 

CHRIST JESUS. 



CHAPTER X. 



FlLIAIv LovK. 



(b) Abraham's servant procures from amongst Abraham's 
people a wife for Isaac, namely, Rebekah, who was Isaac's 
cousin, the daughter of his own cousin, and the grand-daughter 
of Abraham's brother. The traits of a family nature must 
therefore have been found in these two people who became 
husband and wife. One characteristic of Isaac and of Jacob 
later on is particularly noticeable, and that is the great honor 
and love and filial devotion which they showed to their parents. 
To the child who does not -honor his father and mother there 
can be in that child no honor for his Heavenly Father. The 
child who betrays its parents' love, who is lacking in reverence 
to its parents, who speaks of his parents in an indifferent man- 
ner, who despises their love, who ignores their sacrifices, who 
tramples on their affections, who returns sacrifice with neglect, 
that son with such a heart can never reverence his Father in 
Heaven. The just, kind, loving, sacrificing, patient, earnest, 
praying father and mother deserve the most devoted attention 
from the child so favored, and he who dishonors father and 
mother will dishonor God. The love for our earthly parents is 
the stepping stone, the finger, the signboard, the golden stairway, 
the flow^ery path, that lead us up to the loved and loving Father 
of us all. Without this reverence in our hearts for our earthly 
parents, hozv can zvc learn the reverence for our Heavenly 
Parent? Without love for our earthly parents, how can we love 
cur Heavenly Parent? If we will not sacrifice for those to 
whom we owe our lives by every natural law, how can we hope 
for that true desire of sacrifice which is demanded of us by our 
Heavenly Father? Can the grkatkr love exist and not the 
I ESS? Does the love that worships God as The Father deny 

{b) Gen. xxiv. * 

137 



138 the; manifestation of the idea. 

to the earthly parents that which is their due? "Honor thy 
father and thy mother!" Yea, more: If thou honor not thy 
earthly parents, thou canst not honor thy Heavenly One; if 
thou honorest not the father and the mother, the true father 
and mother, who have strove to do by thee a parents' part, thou 
canst not honor thy Heavenly One, for the things of the earth 
are but the stepping stones to things above ; the emotions of 
the heart or soul or mind are the index of the condition of that 
entity which exists forever, and the love of the child for its 
parents which finds expression in word and act and deed shall 
ripen into that perfect love of a divine child for a Divine Father, 
even the love of 

CHRIST JESUS. 



CHAPTER XI. 



Heredity and Environment. — Esau and Jacob. 



(c) "And Isaac entreated the Lord for his wife because she 
was barren, and the Lord was entreated of him, and Rebekah 
his wife conceived. 

''And the children struggled together within her, and she 
said, 'If it be so, why am I thus?' And she went to inquire 
of the Lord. 

"And the Lord said unto her, 'Two nations are in thy 
womb, and two manner of people shall be separated from thy 
bowels, and the one shall be stronger than the other, and the 
elder shall serve the younger.' 

"And when her days were fulfilled," etc., "and the first 
came out red, all over, like a hairy garment ; and they called 
his name Esau. And after that came his brother out, and his 
hand took hold on Esau's heel; and his name was called 
Jacob." 

The forces within man which go to, and whose functions 
are to propagate life, He dormant in him until brought into 
activity by the laws which relate to their being. Yet each life 
germ, among the legion that are developed into active life, has 
an individuality of its own. This individuality lacks conscious- 
ness, the consciousness existing in the man of whom they are a 
part. Each life germ's individuality is dependent upon the 
forces at work within the man at the time they began to exist 
as life germs. The man's individuality is impressed upon the 
life germ at the time it begins to develop its separate existence as 
such. If the predominating characteristics of the man at the 
time of the beginning of the development of the life germ are 
cornul, there will be in the life germ, as its being, material com- 
ic) Gen. XXV. 21-26. 



I \0 THE MANII^ESTATION O^ THE IDEA. 

binations or molecular combinations in exact harmony with the 
actual condition of that man's mind. If the predominating 
characteristics of the man at the time of the beginning of the 
development of the life gerni are spiritual, there will be in the 
life germ itself molecular combinations in harmony with the 
condition of that Mind. For every mind force has its corre- 
sponding affinity in matter, and the predominating passion of 
the mind will engender a corresponding predominance in the 
body of material combinations or elements in harmony with that 
condition. The protoplasms, which at their conclusion cul- 
mxinated in the organisms in which the Minds of Esau and 
Jacob found a home, were antagonistic from the date of their 
taking on existence as protoplasm, because of the combination 
of elements which made up their separate existences, these 
combinations being different, and therefore not in. affinity. 
Thus there was an antagonism or a lack of harmony and 
affinity at the very gateway that opened up to Esau and Jacob 
an existence. 

These forces, heretofore dependent on the father for their 
individuality and life, now became dependent upon the mother, 
and the changing condition of her own mentality gave increas- 
ing strength to the still unconscious individuality of each. 
Every impulse of the mother's mind found itself repeated in the 
developing protoplasms she carried in her womb. Each 
received into its personality those impulses with which it was, 
through the predisposition given them by the male seed, in 
harmony and affinity. Thus the mind forces of the mother 
which had to do with carnal things found the protoplasm which 
at its completion lived as Esau open to their reception, and it 
developed molecular combinations in harmony with that it 
received. These same sensations coming to the other proto- 
plasm which at its fullness lived as Jacob were not received at 
all, or else in a much lesser degree, because the elements in their 
atomic and molecular combination were of such a nature as to not 
be influenced to that degree by these sensations as was Esau, 
but was influenced to a greater degree than was Esau by those 



HEREDITY AND ENVIRONMENT.— ESAU AND JACOB. I4I 

impulses which were generated by the mind of the mother as 
her mind was influenced by spiritual things. 

It will be seen, therefore, that it was impossible that these 
two natures should be aUke. It is true that the Mind of the 
mother might so have been influenced by carnal conditions, 
might have been so overwhelmingly given up to carnal condi- 
tions, that Jacob as well as Esau would have had the carnal or 
earthly mind predominating within him also, but it would have 
always been in a less degree than with Esau. It is also true 
that if the mind of the mother had been continuously fixed on 
spirituaL things, as was the mother of Jcsiis, Esau as well as 
Jacob would have been spiritually inclined, but never to the 
degree of Jacob, for from the day of the mother's conception 
until their birth there was a difference, first, in the protoplasms ; 
second, in the matured bodies withm the mother's womb ; 
third, in the children born. The first token of active life to the 
mother was a warfare. They struggled together, unconscious 
of their own individuality, lacking individual, conscious personal- 
ity- altogether, and ye^ at war. The predisposition by inheri- 
tance was theirs, and the forces that were at war in the 
personality of their parents reappeared in them. 

The cunning that prompted Abraham to seek to deceive 
both Pharaoh and Abimelech, and Isaac Abimelech, and Rebe- 
kah later to deceive her husband, became the inheritance of her 
children. Each was cunning in his way. Esau's cunning was 
of the field, a hunter who slays ; Jacob's of the tent, loving the 
ways of Peace ; Esau as a hunter seeking life, Jacob as a keeper 
of the flocks protecting life; Esau's disposition was to roam, 
to be afield, to wander ; Jacob was domestic, loving the joys of 
the home. Esau's heart grew faint at the lack of food, and he 
bartered away his birthright for a mess of beans ; Jacob's heart 
grew strong under discouragement, and he toiled fourteen 
years for Rachel. Esau's mind was of the earth, his hopes 
fixed on it ; his temperament found complete satisfaction in 
plenty to eat and the wild life of the field. Jacob's mind was 
spiritually inclined, and his life harmonized with it. The rev- 
erence of the father Abraham for God, his absolute and undi- 



142 THK MANIFESTATION OF THE IDEA. 

minished faith in Him, his trust in His promises, became the 
predominating characteristic of Jacob. His mind was a spir- 
itually receptive mind, having been begotten in him by hered- 
ity, and was therefore in harmony with the truths which God 
revealed to him. Esau could not have been open to these 
influences, because his mind was not in harmony with them, 
being a combative, and not a receptive mind. 

Yet Esau had in him many elements that appeal to one's 
sympathy, as Jacob had elements that one can not but disap- 
prove. But stability of character, a fixity of purpose in a 
chosen path, a love of peace and industry, and an intensely 
spiritual nature, were requisites in the progenitors of a people 
through whom should come One who should embody these in 
Himself in an extraordinary degree, and these were found in 
Jacob, and not in Esau. 

Isaac loved Esau because he gave him food which 
appealed to his appetite, but Rebekah, with that intuitive per- 
ception of her sex, an intuition dependent altogether on the sensi- 
tives of the mind, and on the nerves zvhich are the senses of the 
mind, saw deeper than Isaac, and loved Jacob best. 

Esau, being faint, sold his birthright to Jacob, despising it. 
He sold his right, his privilege as the first-born to that which his 
lather possessed to the younger, and all for a mess of pottage. 
So Adam sold his birthright and surrendered it and lost it for- 
ever. So Esau sold his birthright and lost it forever. For 
Esau, who is the type of the carnal man, the man with the 
fleshly mind, the man who despises spiritual things, there can 
be no hope of spiritual possession. Every day of his life that 
man is bartering spiritual things for the things of this world, 
and yet anticipates heaven. But for Esau there can be no 
heaven, here or hereafter, (r) Esau may seek it in vain, but 
for him there is no forgiveness (inheritance). For one can not 
serve both God and Mammon, and one can not be both an 
Esau and a Jacob. The reformation must come from within, 
and the old man transformed into the new man, and then Esau 
will be cast out and Jacob shall live, and the carnal mind be 

(c) Heb. xii. 17. 



HJERKDITY AND ENVIRONMENT. ESAU AND JACOB. I43 

held in subjection and the spiritual mind shall reign, and the 
elder shall serve the younger and be subject to him, for these 
two are in man as twins, yet are one, but where Esau is, is the 
carnal mind, the mind of Evil, and the Evil will predominate, 
and there is no forgiveness for the Evil mind, for in the Evil 
mind is disbelief, and for disbelief there is no forgiveness; and 
where Jacob is, is the spiritual mind, the mind of Christ, and 
Christ will predominate, and he who abides in Christ hath 
already obtained forgiveness in abundance, and hath obtained 
the inheritance, (d) for Christ doth inherit all things. 

And the carnal mind seeing and knowing only carnal 
things is the elder, but it shall give place to the younger, for it 
is to the spiritual mind that is promised the inheritance of the 
kingdom, and the blessing goeth always with the inheritance, 
even the blessing of God, to that child of promise, the spiritual 
mind, and the elder shall be held in subjection, even the animal 
nature, and made to serve the spiritual, and the spiritual mind 
shall hold fast to the heels of the carnal, and pass him, and for- 
ever be freed from him. 
(d) Rev. xxi. 6, 7 



CHAPTER XII. 



Environment. 



(a) ''And he said,'' etc., If thou wilt do this thing for 
me, I will again feed and keep thy flock. I will pass through 
all thy flock to-day, removing from thence all the speckled and 
spotted cattle, and all the brown cattle amongst the sheep, and 
the spotted and speckled amongst the goats, and of such shall 
be my hire. So shall my righteousness answer for me in time 
to come, when it shall come for my hire before my face." 

"And Laban said, 'Behold, I would it might be according 
to thy word.' " 

"And he set three days' journey betwixt himself and Jacob, 
and Jacob fed the rest of Laban's flock. 

"And Jacob took him rods of green poplar and of the 
hazel and chestnut tree, and pilled white streaks in them, and 
made the white appear which was in the rods. And he set the 
rods which he had pilled before the flocks in the gutters in the 
watering troughs when the flocks came to drink, that they 
should conceive when they came to drink. And the flocks con- 
ceived before the rods and brought forth cattle ring-streaked, 
speckled and spotted. And Jacob did separate the lambs, and 
set the faces of the flocks toward the ring-streaked, and all the 
brown in the flock of Laban, and he put his own flocks by them- 
selves, and put them not unto Laban's cattle. 

"And it came to pass, whensoever the stronger cattle did 
conceive, that Jacob laid the rods before the eyes of the cattle 
in the gutters, that they might conceive among the rods. But 
when the cattle were feeble, he put them not in ; so the feebler 
ivcre Laban's and the stronger Jacob's.^' 

Can anything be plainer ? Does not the story it tells make 
plain the reason why the tree-frog so closely resembles in color 

(a) Gen. xxx. 31-42. 
144 



ENVIRONMENT. I45 

the bark of the tree, the bull-frog the grass in which it lives, 
the lizards the color of their environment in which they find 
their home, the bright and varied-colored plumage of the birds 
of tropical countries the varied colors of that environment? If 
the law of environment fixes the peculiarities of its personality 
upon beast and bird and reptile, shall not man be subject to it 
also? Was it not a knowledge of these laws of heredity and 
environment that made Abraham send his servants back to his 
own people to find a wife for Isaac, and Isaac to do the same 
for Jacob ? That made Isaac and Rebekah lament the marriage 
of Esau to a descendant of Ham? Shall Humanity refuse to 
recognize a law that is as old as Time? Shall maternity for- 
ever be considered a shame, or shall motherhood, as of old, be 
crowned with glory, and citizen vie with citizen to safeguard 
and protect the coming mother, bearing within her womb her 
other self, from disturbing cause, or sight of all things which 
might deform, or mark, or disfigure, or blemish? How long 
will it be before we learn that these lessons are at the founda- 
tion of child-bearing? That the mother, bearing within her 
womb the developing child, will impress upon the personality of 
that child her mentality at the time of conception and pregnancy f 
As the eye carries to the brain impressions of things seen, so 
does the mind through its (the body's) network and labyrinth 
of nerves transmit those impressions to the body. Every 
impression made upon that brain of the mother, whether from 
above through the mind, or below through the nerves, will 
record itself upon the sensitive life, and mould that life in har- 
mony with it. The protoplasm takes on a motion in harmony 
with the motion transmitted to it, 'and the m.otion transmitted 
to it is the offspring of the mind that begot it. Moreover, the 
motion will act upon that developing protoplasm at the precise 
spot where its anatomy is most in harmony with the controlling 
emotion of the mother. Thus a mother, looking upon the limb 
of a child from which the hand had been amputated, while- 
bearing her child in her womb, saw in her own offspring at its 
birth a response to the emotions that held master her own 



146 the: MANIFe:STATION 01^ THD ID]?,A. 

being, for it was minus the same hand at a like boint on the limb as 
was the one she zvitnessed. 

Shall the supersensitive mind of the child-bearing mother 
be swayed and startled and frightened with the story of scandal 
and vicious gossip ; chilled by the recital by mouth or news- 
paper of the latest railway accident, overwhelmed w4th horror 
over the imparted knowledge of murder or suicide ? Shall she 
feast her mind day after day upon these horrors, denying her- 
self no detail, drinking into her own mind and instilling into 
the protoplasm or child she bears in her womb all the sensations 
arising from a morbid gloating over the details of the horror? 
Does the past teach us no lesson? Are the lessons that are 
imprinted upon the innumerable and diversified forms of nat- 
ural life lost on this Age and Time? Will the world never 
learn that Matter is subject to Mind, and Mind to matter^ 
That these two are one, and yet one is always subject to the 
other? Do not omit to gather the truths embodied in these 
articles, for they enter into the mystery of Hfe, and through 
their comprehension is unfolded the mystery of all child-bear- 
ing, and the mystery of the conception of life in a Virgin. 
They are made manifest that the imbeciles and the epileptics 
and the pitiful creatures Vv-ho are born a curse to themselves and 
their progenitors may be a thing of the Past. That the devel- 
oped Mind and deform.ed body and suffering child may never 
more be brought into this world to its life of woe and anguish 
and misery. Oh! it is written because the one who wrote it. 
meeting on the right and on the left these pitiful sights, and 
feeling in his soul an anguish of pity that his tears and sobs 
could not allay, could never look his God in the face if 
he did cry out against it ! Oh ! it is written that every 
mother's child shall be the Image of God and her cup be full 
and running over with joy. That that child may upturn to its 
loving mother's face a face in which there shine intelligence 
and honestv and obedience and reverence and love and rigfht- 
cousness. Whose noble head surmounts a body just as per- 
fect, in which all the members fittingly joined together testify to 



Knvironaiknt. 147 

the grandeur of the whole. Read it — not this article alone, 
but all, for for you was it written ! 

The Mind is the great controlHng factor in not only the 
begetting of characteristics of body and mind, but of sex as 
well. It is not the zvish that proclaims the sex of the child, but 
the belief that the sex of the child will be male or female, as the 
case may be, and the surrender of every attribute of the Mind to 
that belief. Another factor that enters into the determining of 
the sex of the child is the degree of animal vigor in each of the 
parents. If this vigor is in the ascendant in the male, the pre- 
disposition of the protoplasm on conception will to be a male, 
or vice versa, for immediately on the tgg (which is really a 
protoplasm in a state of arrested development) of the female 
being impregnated by the life germ or active principle from 
the male it aw^akes to development, and if the female germ 
should have a strength of being superior to the male germ (the 
strength of each depending on the harmonious activity of the 
elements composing them), in the process of assimilation and 
combining as one force this superiority would be maintained 
and the child would be a female. If, however, the female mind 
was firmly fixed in the belief that the child would be a male, 
even if the predisposition were the other way, and that belief 
should dominate her whole being, there would be sent impidses 
to that developing organism from that mind which would 
change its predisposition. The protoplasm develops always a 
being in harmony with the predisposition of its heredity at con- 
ception, unless the impulses from the female to it as she carries 
it in her womb are of extraordinary force, in which case the 
developing protoplasm will have its being changed in harmony 
\\ith the impulses. Thus the child which was born without one 
hand, as before mentioned, having its hand off at the identical 
place and on the same arm as the unfortunate child upon which 
the mother looked, had begun its development wdth the full 
assurance of two fully developed hands, but the extraordinary 
impression made upon the mind of the mother was transmitted 
tc the child, and the protoplasm ceased development where the 
hand otherwise would have been. The reason the protoplasm 



148 The manifestation op the idea. 

ceased development at that particular place instead of some- 
where else was because the impression made on her brain was 
at that point in her brain where that hand on her has its seat, 
and this impression on the organisms residing there were trans- 
mitted along a set of organism.s (nerves), one acting on the 
other, right to the place where the organisms were in exact 
harmony with the impulse or with the condition of the mother's 
mind, and their development was arrested and stopped. No 
doubt her own hand felt the impulse also. It will be seen, 
therefore, that it is not only demanded that every one should 
seek to save the coming mother from every distressing or 
shocking sight, but the mother owes it to herself, and above 
all, to her offspring, to avoid everything of that character, and 
w^hen suddenly confronted by such distressing scenes to exert 
the whole force of her mind to remain cool and collected. No 
epileptic or other unfortunate should ever be permitted to appear 
in public places, shocking details of crime should never be read 
by a pregnant woman, and no pregnant woman should ever 
look up any distress or malformation, or mangled or dying 
person. 

// the egg or protoplasm of the woman is once stimulated to 
activity, it will begin development zvithout the^ assistance of the 
male seed. IF THE MIND OF A VIRGIN COULD EVER 
BE DOMINATED TO THAT DEGREE BY AN IDEA 
AS FOR THAT IDEA TO TAKE ENTIRE AND COM- 
PLETE POSSESSION AND CONTROL OF HER MIND 
AND HER WHOLE BEING TO THE EXCLUSION OF 
EVERYTHING ELSE, AND AN EGG OR PROTO- 
PLASM WOULD BE DEPOSITED IN HER WOMB 
AND BE THERE AT THE TIME THAT THAT IDEA 
DOMINATED HER WHOLE BEING ENTIRELY AND 
COMPLETELY, AND HAD COME TO ITS FULLNESS 
AS A DOMINATING THOUGHT BEYOND WHICH 



ENVIRONMENT. 1 49 

FULLNESS IN DOMINATION NO IDEA COULD GO, 
AND THAT IDEA WAS THAT SHE, A VIRGIN, WAS 
TO BE WITH CHILD, THAT EGG OR PROTOPLASM 
WITHIN HER W^OMB WOULD TAKE ON LIFE, AND 

BEGIN TO Add to itself, and develop in 

HARMONY WITH THE IDEA, FOR THE MALE SEED 
IS BUT TO GENERATE ACTIVITY IN THE FEMALE 
SEED, AND HAVING PERFORMED THAT, ITS 
WORK IS DONE. IF, AS A PART OF THAT IDEA, 
THERE WAS THE THOUGHT THAT THIS CHILD 
WAS TO BE A SON, A MALE, AND IT DOMINATED 
THE MIND AS DID THE BALANCE OF THE 
THOUGHT, THAT PROTOPLASM AT ITS COMPLE- 
TION. AND BIRTH WOULD BE FOUND TO BE A 
MALE CHILD ! ! ! 

Such is the law that made Mary, a Virgin, who had never 
known Man, the Mother of a Son, even 

Christ Jesus ! 

Know you not and will ye not learn that there is a Mind above 
all other minds, by which not only mind but matter consists? 
That" this Mind ahvays holds matter subject to it, and is never 
subject to matter? That the parents whose minds are in har- 
mony with that One Great Mind need have no fear, for all that 
is true and pure and noble and righteous is in harmony with it, 
and the perfection of all things is dependent on their harmony 
with it, even the 

MIND OF CHRIST JESUS. 



CHAPTER XIII. 



Thf, Shadow and Substance. — I. 



(a) "Now Israel loved Joseph more than all his children, 
because he was the son of his old age, and he made him a coat 
of many colors." 

So God loved His Son, the Son who personified in Him- 
self the personality of The Father in whom Age disappeared 
and Eternity reigned, and was personified, and for Him: He 
made a coat of many colors, ez'en the redeemed out of KVERV 
RACE and nation, and these shall be His glory and His joy 
forever. 

(a) Gen. xxxvii. S. 
150 



CHAPTER XIV. 



The: Shadow and Substance. — II. 



(b) "And when kis brethren saw that their father loved him 
more than all his brethren they hated him, and could not speak 
peaceably to him. And Joseph dreamed a dream, and he told 
it to his brethren ; and they hated him yet the more. 

"And he said unto them," etc., " 'For behold, we were 
binding sheaves in the field, and, lo, my sheaf arose and also 
stood upright, and, behold, your sheaves stood around about 
and made obeisance to my sheaf.' 

"And his brethren said unto him, 'Shalt thou indeed reign 
over us ? or shalt thou indeed have dominion over us ?' And 
they hated him yet the more for his dreams and his words." 

"And they said, 'Come now, let us slay him and cast him 
into some pit, and we will say, Some evil beast hath devoured 
him ; and we shall see what will become of his dreams.' " 

And when He came and they saw by His wonderful acts 
that He was beloved by the Father, they hated him ; and when 
He told them of His Sonship, and of the power which had been 
given Him both in Heaven and in Earth, and by many acts 
and words sought to impress upon their jealous hearts the 
divinity of His mission, and when He told them that He would 
rule over them, and they should be subject to Him, they scofifed 
at Him and hated Him the more, and they said one to another, 
"Let us slay Him," and they plotted amongst themselves as to 
how best to accompHsh it, and they stripped Him of His gar- 
ments, and hung Him to a tree, and they scoffingly said, "He 
saved others; now let Him save Himself." They knew not, 
because they believed Him not and because they hated Him, that 
His dominion was to be one of Love and Mercy, of freedom 

(b) Gen. xxxvii. 4-8, 20. 

151 



152 THE MANIFESTATION OF THE IDEA. 

from oppression and injustice, of Liberty both of soul and 
body, that that dominion was to be in the hearts of men, and 
the obeisance made unto Him was to be the spontaneous out- 
bursts of overflowing hearts worshiping 

HIM. 



CHAPTER XV. 



The: Idea Giving Life to All Things. 



(c) "And Jiidah said unto his brethren, 'What pro-fit is it to 
slay our brother, and conceal his blood? Come, let us sell him 
to the Ishmaelites, and let not our hand be upon him, for he 
is our brother and our flesh.' " 

Two forces, antagonistic in themselves, as frequently hap- 
pens in this life, and as is numerously recorded in the Book, 
met here on neutral ground, at equipoise one with the other, 
and the result was an act both good and bad. The love of 
Judah for his father and for his brother combated his love of 
money and the greed of his heart, and the result was the saving 
of life and a sale into slavery, a living death. Through the tribe 
of Judah came both a Savior and a Betrayer, the One in whom 
love of Father and of His brethren was personified, Him who 
became the Sacrifice to the envy and jealousy of His brethren, 
and through this same tribe came he who ofifered up his brother 
upon the altar of love of money, and who was Greed made 
manifest in a personality, even that Greed which, even in the 
beginning, denied and betrayed and slew 

The Word Christ Jesus. 

One must not infer, because the selling of Joseph into 
Egypt was made to do service in God's one great purpose, 
which was and is always the building of Humanity up into the 
glorious likeness and personality of His Son, that the act itself 
was in harmony with God's will. God hath foreknowledge of 
all things. Every act of a man's life is already known to Him 
in whom Eternity abides. The acts of a man born six thousand 
years after the creation of the first man was as truly known to 

(c) Gen. xxxvii. 26, 27. 

153 



154 '^^^ MANIFESTATION OF THE) IDEA. 

God a,-; the act of disobedience of the first man himself at time 
of the act itself in the beginning. God knows to-day the per- 
sonality of every human being that will be born ten thousand 
years hence, should the world last that long; He knows their 
every act, the condition of the heart that will make that act pos- 
sible. All these things are foreknozvn by Him through the 
Omniscience of His Eternity. But they are never foreordained 
in the sense that man's will is made of none effect, and man 
made a machine. Yet God hath foreordained that, given a cer- 
tain cause, the effect will follow. An evil condition of heart 
will beget evil acts^ but the evil condition is the result of a man's 
free will — of that liberty of action that God will never take away 
from man. All men, therefore, being known beforehand by 
God, every act, thought, deed, emotion, sentiment, expression 
of the soul of every individual, great or small, being foreknown 
of God, even before the foundation of the world, God USES 
that foreknowledge of all things, and all acts and conditions, to 
work His will. Knowing beforehand of the evil act which 
these brothers would perpetrate upon their brother. He made 
that act work together with all things for the benefit of Human- 
ity. All things, therefore, are predestined and foreordained from 
the beginning to work together for the salvation of Humanity, 
and their development into the glorious likeness of His Son 
Christ Jesus. 

One man commits a theft, another man commits a murder, 
another man deceives his neighbor, another man oppresses the 
poor, another extorts money from the widow, another man 
commits arson, another is a scandalmonger, and distills his 
poison into the ear of all who will Hsten ; God foreordained from 
the beginning, yea, before the world was formed, that these 
men who performed those acts of yesterday would do these 
things because of the evil condition of their own hearts, and 
knowing it. He did foreordain that these evil acts should work 
together for good, not because of the good in the acts, because 
the acts are evil, but because of the goodness of Him who is in 
all things, above all things, and by which all things consist, 
even 



THK IDEA GIVING LiFi: TO ALI. THINGS. 1 55 

The Word Christ Jesus. 

What God does, therefore, in connection with the acts of 
these individuals He does with the acts of every individual of the 
world; nay, more, with all things, whether animated by mind 
or not. The wind that blows the leaf in the whirling zephyr 
before thy door, the lighting that leaps across the horizon, the 
pattering rain upon the roof, the burning rays of the July sun 
scorching and withering and bHstering all things, each and 
every one of these conditions were by Him foreknown in the 
beginning, and by Him foreordained to work together for the 
ultimate manifestation of 

His Beneficence. 

Has the infamy of a Nero been forgotten, or the massacre 
of St. Bartholomew's Day accomplished no good? Did the tax 
on tea and the impositions and tyranny and oppression of '76 
culminate in no good to Humanity ; or that Murder of all mur- 
ders most foul, the crucifixion of a loving Savior, bring no 
recompense? Think you that God sanctioned these evils or 
blessed the evil hearts that perpetrated them ? Yet, God, hav- 
ing foreknowledge of them, did prearrange that they should 
work out His will. How futile man's effort to thwart Him, 
and what egotism to seek to make of none effect His Benevo- 
lent Purposes. 

God never could and never will sanction that which is evil in 
itself. The selling of their brother into Egypt was a crime 
against both their God and their earthly father. It sprang 
from an evil condition of heart, and is but one of innumerable 
instances of (/) the wickedness of man being made to serve 
God. (g) ''AH things work together for good to those who 
love the Lord." (h) Back of ah things is the Omnipotent 
God, controlling all things, who is in ah, through all, and above 
all. And since God is in all, and through all, and above all, 
working all things to His will, then all things must tdtimate 
in the One Supreme Good. 

(f) Jer. ii. 19. (g) Rom. viii. 28. {h) Rom. xi. 36. 



156 th:^ manifestation of the idea. 

And yet God never interferes with man's free zvill or free 
agency. Man is always a free moral agent. He wills to do 
evil knowingly, willingly, freely, of his own choice, yet out of 
that evil act God will bring Good, not because of the act itself, 
v\hich is the condition of the heart or mind made manifest, but 
because God working through that act will produce good. 
Let no one recompense unto himself immunity from punishment 
because of the good that came of that act, for the act like the 
man was evil and both are alike under condemnation; the good is 
not in these, but in God. If He zvorks at all, and He gives life 
to all things, that work must be good, for it would be impossible 
for Him to do evil. Thus "God works in many mysterious 
ways His Goodness to reveal." {i) His ways are indeed past 
finding out, but they are alzvays the way of Righteousness, 
Believe it, for above all other truths is the one great truth — God 
can not do anything hit what is good. But the curses of men 
shall be made to praise Him and the evil of mens hearts to 
work His will. He and He only can and will judge you accord- 
ing to the perfect law of Truth and Justice. As for us, we can 
but strive to conform our lives to the ensample He gave us 
(which a man though a fool can understand) as much as within 
us lies, and having done that we can safely abide in His Justice, 
and above all, 

HIS LOVE. 

(i) Kom. xi. 33. 



CHAPTER XVI. 



The: Right and Left Hand. 



(e) "And Israel stretched out his right hand and laid it 
upon Ephraim's head, who was the younger, and his left hand 
upon Manasseh's head, guiding his hands wittingly, for Man- 
asseh was the first-horn''' 

"And when Joseph saw that his father laid his right hand 
upon the head of Ephraim it displeased him, and he held up 
his father's hand, to remove it from Ephraim's head to Manas- 
seh's head. 

"And Joseph said unto his father, 'Not so, my father, for 
this is the first-born ; put thy right hand upon his head,' and 
his father refused, and said, *I know it, my *son, I know It ; he 
also shall become a people, and he also shall become great, but 
truly his younger brother," etc., etc. 

So God in the beginning did thus make a difference 
between the right and the left hand. The left hand is truly 
the carnal hand, the hand of flesh, lying on the side where 
beats the great organ of animal life. Being therefore the 
insignia of the carnal, it could not (to a Jew) impart a spiritual 
blessing. These are the image, the shadow of things to come, 
for as the right hand and the left hand were the Hkeness of the 
carnal and the spiritual mind, and as Ephraim the younger 
received the blessing and through it received the rights belong- 
ing to the first-born, so He who came last was made first 
and was elevated to the right hand of God. Not that God 
has hands as do men. As Jesus said of the vine, (k) "I 
am the true vine" ; not that He was a vine, but that He was 
the Idea for which the vine stood as a finger, or signboard, or 
image, pointing the way to. So the right and left hands are, 
(e) Gen. xlviii, U. (k) John xv. 1. 

157 



15^ The manii^Estatton of the idea. 

neither, 3. part of the personality of God. He is the true hands. 
The right hand is His attributes, as manifested in His Seven 
Spirits, shed abroad in the souls of those who love Him ; the 
left hand is that same Spirit condemning to eternal banishment 
from Him those who hate Him. 



CHAPTER XVII. 



Pharaoh. — Greyed. 



(a) *'Now there arose up a new king," etc., etc. ''There- 
fore they did set over them taskmasters to afflict them with 
their burdens. x\nd they built for Pharaoh treasure cities," 
etc., ''But the more they afflicted them the more they multiplied 
and grew.'' 

So to these has risen up a new King who' knows not 
Christ, and his name is — GREED. And he Hves with his 
subjects in a land of darkness, in an Egypt where the rays of 
Love, Mercy, Sacrifice, Unselfishness, Righteousness, never 
can enter, and he sees the children of the Light are more 
mighty than he, that the principles of Liberty, liberty of thought, 
of speech, of action, of the right to live, of the inherent right of 
all to the gifts of the Father, of the liberty of religion, of the 
right of every man to life, liberty, and the pursuit of happiness, 
were becoming phrases of a more comprehensive meaning, and 
would in the end, if not checked and trampled under foot and 
kept down and overthrown, overthrow the kingdom in the 
day of battle, and so Greed called his minions from every great 
mart and factory and farm and fleet, and they set taskmasters 
over them, and their names were Hunger, and Want, and 
Nakedness, and these lashed them piteously, mercilessly, 
remorselessly, and under their fierce commands the competi- 
tion became fiercer and fiercer, and the storehouses yet more 
conspicuous, and their treasure more abundant. And yet as 
the darkness and its King and his servants and his taskmasters 
strove against the children of Light, behold, each task brought 
a new revelation, and each scourge a ray of hope. Each task 
but made a new convert, and the deed of darkness but made 
manifest the light. And with Light comes Wisdom, and with 

(a) Exodus i. 8-12. 

.159 



l6o THE MANlI^ESTAtlON O^ THE IDEA. 

Wisdom come Love and Mercy, Holiness, Justice, Self-Sacri- 
fice, Righteousness. O Greed! thou art a merciless ruler! 
thou didst betray a Christ and again betray His betrayer. 
Thou knowest no pity. Hunger and Want and Nakedness 
are cruel taskmasters, and the cry of the child one loves for 
food a dagger in the heart. They spare not, yet they do but in 
their energy hasten their own doom and multiply those whom 
they would destroy. For Truth is greater than Error, and 
Sacrifice than Greed. Does not the cry of the children go up 
in the land for help ? Do they not hunger for the fruit of the 
land which, by the greed of man, is locked within the store- 
house of Pithon, or the fruit of the loom in the treasure house 
at Raamses? Shall the wonderful development along all lines 
of knowledge be perverted from its true purpose continuously ? 
Shall the laborer of the World, the man who toils tO' live, and 
halts, starving, when his hands are idle, shall he be denied the 
blessings which come with improved machinery? Shall that 
which should be his best friend confront him as an enemy ; or 
shall he, too, vv^orking with it, be blessed while blessing others 
with the fruits of the labor of his hands ? Shall Greed forever 
reign and Self crucify the Savior afresh? Did not God raise 
up a Moses for the children of Israel in the days of darkest 
Egypt? Was it not Moses who slew the Egyptian striving 
with his brother, and was it not Moses who led the children 
forth out of the land ? Shall He not do so again ? Yea, More, 
for He hath already risen and been crowned Leader by the 
Lord Omnipotent, the Lord God strong in Battle. With the 
oppressed of every land we see the carpenter's son walking. 
Greed slew Him, and yet He Hves again, and the attributes of 
His divine character are multiplying in the hearts of the people 
of the earth ; the principles of which He was the exponent, and 
which were personified in Him, and which He made plain by a 
life, are multiplying and growing, and we see them in the labor 
on the farm, in the shop, at the desk, in the counting house ; 
nay, not in the connting house, but in the heart of the man 
who sometimes forgets the counting house, on the rostrum, in 



PHARAOH. GREED. l6l 

employer and employee, (a) Greed and all his minions work- 
ing through the employer, or the banker, or the merchant, or 
the money-changer, or the laborer, working through one and 
all of these, seeks to engender Hate, and Envy, and Strife, to 
antagonize class with class, and with the venom of the Spirit of 
the Depths of the Uttermost Hell drag all Humanity down 
into ihe darkness of the Egypt of eternal night. The Spirit 
of the Moses of all Time and all Eternity, the. living Voice of 
Him who sacrificed all on the Cross on Calvary's Hill, is knock- 
ing at the door of the heart of the employer, the banker, the 
merchant, the money-changer, and the laborer, saying, "Sac- 
rifice Self ; take my Cross upon you, for my yoke is easy and 
my burden is light." Do not the signs multiply of His com- 
ing? Do not forces begotten by His Spirit multiply in every 
heart, and rebel more and more against the greed which seems 
to dominate it ? 

The world grows worse, says one ; the oppressor more 
oppressive ; the burdens heavier ! Yea, so will they be, but, 
behold, how beautiful are the footsteps of Him who walks in 
the valley and over the mountains and through the depths, and 
how they multiply ; what a light shines forth out of their 
impressions, and how they multiply in the soul ! Is the Prince 
of Darkness greater than the Prince of Light ? Has (o) it not 
been promised that the sw^ord shall be beaten into a pruning 
hook (p) and the leopard lie down with the kid, and the lion 
eat hay like an ox? Shall wars cease and the spirit of the wild 
beast become as the lambs, and man only remain a rebel against 
the right? (q) Does the Word not proclaim that every knee 
shall bow and every voice proclaim Him Lord ? When ? says 
one. Another says, Not here, not in this world ! And why 
not? Did He not say He would return again? Nay, more, 
did He not point out (r) times and times when the Son of Man 
should be seen coming into His kingdom? Does the Son of 
Man's kingdom lead downward or upward? Did He come to 
save Heaven or Earth? Was it to lead the Israelites already 

(a) Rev. xviii. (o) Isa. ii. 4. (p) Isa* xi. 6, 7. (q) Pbil. ii. 10, 

11. (r) Luke xxi. 



l62 THK MANIFESTATION OF THE IDEA. 

passed beyond, or who might pass beyond, into everlasting 
peace, that He came ? Is it not here that He suffered and agon- 
ized on the Cross ? Shall He not here reap His victory ? Was 
it not to lead men, not angels, out of darkness into Light that 
He became Himself a man and took upon Himself man's 
infirmities, that Humanity through Him might overcome all 
things? Oh, the Earth is the Great Battle Ground, and the 
spoil is man's soul, and the children of the Light are arming 
for the conflict, and their Leader is Here, even Their Lord and 
King, 

CHRIST JESUS! 



CHAPTER XVIII. 



Moses. 



(a) "And there went a man of the house of Levi and took 
to wife a daughter of Levi. And the woman conceived and 
bare a son, and when she saw that he was a goodly child, she hid 
bim three months." 

"And Pharaoh's daughter came down to wash," etc., etc. 

"And the child grew, and she brought him unto Pharaoh's 
daughter, and he became her son, and she called his name 
Moses." 

The most wonderful character in all Jewish history, from 
the calling of Abram to the coming of Christ. Raised up by 
God for a great purpose. The persecution of the children led 
up to the accomplishing of the very event that Pharaoh had 
tried to prevent, and brought into his own household a person to 
receive instniction and knozdcdgc which in the end should be 
used to liberate the children of Israel. The knowledge of the 
Egyptians, the most enHghtened people on earth at that time, 
became the knowledge of Moses. A goodly child, showing 
even at birth signs of the wonderful intelUgence which later 
made him a chosen character to lead the people out of bondage, 
the natural graces of mind and body were cultivated and 
enlarged under the watchful care of Pharaoh's daughter. Thus 
God, working all things to His will, made the knowledge of the 
Egyptians serve His children. Did He instruct the mind of 
Moses independent of man's agency ? Or did He not, rather, 
working in harmony with the natural law — with the law that 
said unto Paul, (s) How can they believe unless they hear, and 
how can they hear unless one be sent? — send Moses into the 
home of the Egyptians that he might learn of them, and learn- 
ing of them serve God. Moses was great as other men are 

(a) Exodus ii. 1-10. (s) Rom. x. 14, 15. 

163 



l64 THE MANIFESTATION OF THE IDEA. 

great, hy the greatness of his mind, his soul, his intellect. And 
these all, which are one, were great indeed, because they were 
fixed on God. Others having great intellects also, pervert them, 
and use them to dishonor God, and betray Humanity. Every 
age has its Moses, and in every country great events produce 
a chosen leader. All things work together toward a common 
end, and the slowly accumulating acts, events, history of cen- 
turies, terminate in a great crisis, and with the crisis comes the 
Man. He is the product of these long series ; his mind is the 
gradual development, and is in harmony with the development 
of his race and time. It centers in him. He is the product of 
his environment, and the Past has been but the agent of the ' 
r'resent in preparing not only the crisis, but the man to meet if. 
Many assert their leadership and fail. The qualities that are 
necessary to successful leadership in a great crisis are not 
begotten in a moment. Forces of great and diversified 
strength of both good and evil have gradually through the 
past moulded the mind which springs into life when the Voice 
cries, AWAKE ! 

The crisis and the leader come together. Both are the 
product of Heredity and Environment. In the one great 
mind, the one great composite mind, of a race, a nation, a people, 
a world, these conflicts are continually going on, and when in 
one great mind of the nation, the composite mind of a nation, 
the forces pro and con, for good or evil, contesting for the 
mastery, become acute in their struggle, then the forces for 
good or the forces for evil become personified in the individual 
in a predominating degree. As regards the question at 
issue, he becomes the center in which all the forces 
of the idea which he represents find a home, and from 
his mind radiate the controlling forces of the whole. The 
predominating forces in the one composite mind and the pre- 
dominating forces in his own mind are One, and as the question 
ai issue has gradually through the ages of the past approached 
nearer and nearer to that point at which it can no longer be 
avoided, but must be met, so has his mind through a long line 
of Heredity and Environment developed side by side with the 



MOSES. 165 

question at issue until both approach the supreme moments of 
their lives simultaneously, and a crisis in both the question and 
the individual results. Back of all these questions, back of all 
these ideas, is the One Great Idea in which all ideas center ; 
back of all these leaders is the One Great Leader in whom all 
leadership centers ; back of all these, and in which both Idea 
and Leader center and are One, is 

The Word Christ Jesus 

And He, and The Word, and God, are One. 

And God no more surely called Moses than He has the 
bright and shining men whose names adorn the Jwnor roll of 
cz'ery nation. Is He not the God of Nations, and does He not 
will that all nations shall ultimate in the One Supreme Good ? 
For every gr^at crisis there can be but one leader. Others, 
hearing the Voice, seek its favor and fail. Some attribute 
necessary to successful leadership is lacking, (t) "For manv 
are called, but few chosen." So God called Moses, and so God 
called Luther and Calvin and the Wesleys and Knox and 
Campbell and the few other great men who have become lead- 
ers in the leading of Humanity to combat a certain error and 
contend for some Great Truth. So God called a Washington, 
a Lincoln, a Grant. God called not Luther or Wesley or 
Calvin or Campbell to make a division, to divide up His people 
but that the great truths that were forcing themselves upon the 
World for a hearing might have Leaders worthy of the Truth 
Himself. Know ye not that Truth and God are one, that God 
is Truth's Source, Center and Being, and that every truth 
forcing itself upon your soul for a hearing is God Himself, even 
God the Idea, God The Word, God The Center of all Truth? 
If each (Calvin, Luther, the Wesleys, or Campbell) contending 
for the truth which he had received, saw gather around it a 
people consecrated to that truth and blind to many others, 
remember, there never was but one great Leader in whom all 
Truth centered and had its being and was personified, and the 
day will come and is nozv at hand when the truth held so sacred 
(6) Matt. XX. 16. 



l66 THE MANIFESTATION OE THE IDEA. 

by one people, and for which they would rather die than siir- 
.render, and around which they have mustered all their forces, 
and the truth of that other people, and the mighty truths of the 
many divisions of the one great Truth, of the One Great Whole, 
shall be found to be each in harmony with the other, and these 
truths shall be found joined together, forming the One Great 
Iruth from w^hich they all emanated, and in whom all had 
their source and are personified ; then shall each of the numer- 
ous divisions of the One Great Whole, holding fast to its 
one great truth, and casting out the error, find itself drawn 
closer and closer to all the other divisions of the One Great 
V/hole, and when all these truths shall have been joined 
together into an harmonious whole, then shall each division, 
still holding fast to its truth, find itself drawn into the embrace 
of all the other divisions, and then will division have disap- 
peared, for there can be no division of a zvhole, and no separa- 
tion of an indivisible (ii) Unit. Then will all divisions have 
melted into the one Indivisible, all truth into the Center and 
Source and Ultimate abiding place of Truth, and all leadership 
into the Creator and Caller and Equipper of all leaders, the 
Leader of leaders, 

Jesus Christ The Word. 

For it is not the truth of one people that is of itself kept 
separate from another truth. The truth which each have is 
Christ, and He is always in harmony and affinity with Himself, 
these virtues being personified in Him. It is the error which 
has crowded itself in between these diversified forms of the 
C)ne Great Truth. It is like unto a chemical fand yet not like, 
since all things of this earth are but the shadow reflecting the 
Real, the finger pointing the way to the True), separated into 
numerous parts, each part having a natural affinity for every 
other part, and why not, since they are the same? x\nd the 
several parts of the same chemical are kept apart by a negative 
substance which stands in opposition to each and every part, and 
the chemist removes the obstructing or negative substance which 
(6) 1 Cor. i. 13. 



ii 



MOSES. 167 

keeps the several parts separated and immediately, in the twink- 
Hng of an eye, the several parts of the one chemical are united 
and become one. So Christ is the Great Chemist and these 
truths are one in Him, and the separation that has taken place 
is because of the obstruciing or negative substance in us, whose 
name is Disbelief or Error. And He, the Great Chemist, 
through the instrumentality of The Holy Spirit which doth 
always accompany the Word, working in the hearts of His 
children, shall remove the Error, the negative substance, the 
negative force which receives life and lives only as long as it is in 
opposition, by consent of its, and then by the force of their own 
affinity, one for the other, they shall become One in Christ 
Jesus, even as He is One with The Father. What, then, of 
the negative which opposed? Has a negative any life in itself f 
Does it not live only as it stands in opposition to the positive? 
Is not the Life with the Truth and not with the Error ? Does 
not it live because it abides in the soid of Humanity, where abides 
Truth also? Does it not live because of the life there is in the 
Truth which is as one with it ? If, then, Error be cast out, and 
Truth alone dominates the Soul, and is the soul, wherein does 
Error find life? Know ye not that wifJwut Life there can be 
but Death, and that the Life is in the Truth f If, then. Error be 
cast out, shall not Death be cast out zvith it? If, then, Error be 
cast out and Death with Error,"know ye not that all their min- 
ions shall go with them? Where, then, shall be found an 
abiding place for Hate and Anger and Despair and their kin- 
dred devils? They live to-day, but in that day when they 
shall be cast out, then shall be fulfilled that saying of The Word: 
(v) To them mat liath shall be given, and to them that hath not 
there shall be taken aivay even that which they have, even 

LIFE. 

(0) Matt. XXV. 29; John xv. z. 



CHAPTER XIX. 



God is Spirit. 



(6) "And the Angel of the Lord appeared unto Moses in 
a flame of fire out of the midst of a bush ; and he looked, and, 
behold, the bush burned with fire, and the bush was not con- 
sumed and Moses said, 'I will now turn aside and see this 
great sight, why this bush is not burnt.' 

"And when the Lord saw that he turned aside to see, God 
called unto him out of the midst of the bush, and said, 'Moses ' 
Moses !' and he said, 'Here am L' " 

''Moreover, He said, 'I am the God of thy father," etc., 
etc., "and Moses hid his face, for he was afraid to look upon 
God." 

It is impossible that one should see God and live. To see 
God, except through faith, is absolutely impossible tO' Man. 
God is Spirit, and can only be spiritually seen, and to see Him 
Face to Face would bring with it the certain death of the nat- 
ural Man. The brightness of His Personality would be a con- 
suming Fire to all things of Earth at His appearing. Yet the 
spiritual Man seeing with the eyes of faith sees Him whom the 
natural Man can never see. Saul saw not God (Christ) as He 
is, but saw Him as Man, who is a dual being, can only see 
Him, namely, as a Man clothed in lightning. To see Him in 
all the brilliancy of His Spiritual Being is only possible to a 
Spirit hke Him. 

To-day we see His face with the eyes of our souls but in 
part, and die to live again. Each day we see some new feature 
of that glorified face, and die to live again. Some day, glorious 
and triumphant, we shall see Him as He Is in all His dazzling 
splendor of Being, and we shall die no more forever, for we . 

{b} Exodus iii. 2-6. 
168 



GOD IS SPIRIT. 169 

Shall be like Him, we shall see Him as He IS. 

M.SLTiy saw God, but none saw Him face to face. They 
could not and live. They were all righteous men, but they 
had not His Righteousness. They saw Him spiritually with 
their mind, with their soul, and not with eyes of flesh. With the 
eyes of their souls they saw Him and received a faint impres- 
sion of His glorious personality. He being Spirit is only spir- 
itually discerned. None saw Him as flesh, for (a) God is Spirit 
and not flesh. He has a face, but it is not the face of a (b) man 
of flesh. We shall some day see that face and know it as His, 
and love it as the face of Our Father, who hath begotten us, 
but it will be a face of which our own will be a counterpart, and 
the Truth zvithin us, and which will be iis, will reveal Him to us 
as it will all who have gone before. Did you ever see the coun- 
tenance of a mother when some circumstance hath brought to 
the surface and bathed every feature of that face with the great 
mother-love from within? The love, the Love that beautified 
and hallowed that mother's face, that is His countenance ! Did 
you ever, Hstening to the voice of an impassioned orator, see 
his face glow and glisten and sparkle with the thoughts he 
strove to utter, with the truths which wxre within, and which 
made friend cry out in acclaim and foe grow fierce with hate 
and pale with despair ? The Truth, the Truth, such as animated 
John when he denounced a Herod, and which shone in his 
countenance — the truth, The Truth, such as animated a Peter 
on the day of Pentecost and brought joy to the disciples and 
despair to the murderers, and which shone in his countenance. — 
this, the great, imperishable, ever-enduring, fiery, gentle, eter- 
nal Truth, this, This is His countenance ! ! Did you ever see 
a judge in the wisdomi of his justice, his countenance reflecting 
these principles as he passed sentence on a criminal, to the 
criminal's agony and the lover of justice's joy? The wisdom, 
The Wisdom, the justice, the Justice which transformed that 
face, — this, this is His countenance ! Did you ever see a coun- 
tenance that, under the impulse of some great and powerful 

(a) John iv. 24. (6) Num. xxiii. 19. 



170 THE; MANI^STATION OF THE) IDl^A. 

emotion, seemed to shine and from its surface radiate all the 
virtues which men honor and love ? If you have, then you have 
seen the reflection of those attributes, which in their fullness are 
His countenance, — those attributes which seen as His face will 
strike terror to the evil-doer and bring joy to the one he calls 
son. Moses heard His voice, but He spake not as man speaks. 
It was impossible for that x\ge to know God as He is. Christ 
only knew Him as He is, and Christ revealed and reveals Him. 
And yet (r) none of His disciples saw Him as He was. They 
saw the man of flesh. The God within that man of flesh they 
saw not. 

God has a voice — an actual living voice. It speaks. But 
that voice is a spiritual one. Adam heard that Voice in the 
zvind of the day. Yet the wind zvas not the voice, but the 
VEHICI.H by which that Voice was brought to the atte:ntion of 
Adam. The Voice is in the thunder, the wind, the storm, and 
in the storm's quiescence. But the voice. The VOICE, is not 
the thunder, the wind, the tempest. The lightning's flash, this 
is the brilliancy of His speech. These all have within them the 
Voice, and thus become the couriers announcing His presence 
to those who are dull of hearing. But the Voice is in that, 
back of it, above it, and is a (d) still small voice to those who 
hear aright. These great phenomena of Nature are the Voice 
piade manifest, its accompaniment, but not the Voice, for these 
are of the Earth, earthy. Time has measured their duration. 
{e) They will pass away, but the Voice, even The Word, will 
never pass away, but live forever. These are the manifesta- 
tions of The Word ; back of the manifestations is the Word 
Himself. Back of the manifestation is the Idea seeking to make 
itself known, and the Idea and The Word are one. As God 
speaks to the individual of this nationality or that nationality 
in his own language, embodying His Voice into the personalif-: 
of the individual, so God spoke to those that lived in times pa^t 
according to the Age in which they lived, and according to 
their environment. The Voice heard by Humanity to-day is 
the same Voice heard by Adam when He said to Adam, as He 

(c) John xiv. 8, 9. {d) 1 Kings xix. 12. (e) Matt. xxiv. 35. 



GOD IS SPIRIT. 171 

says to all those within the sound of His Voice, ''Thou shalt not," 
but the Age and Humanity have changed. 

Out of the bush came God's voice to Moses, but it was 
not the bush burning that spoke to Moses, but the Voice in the 
r/ddst thereof. A large number might have stood around and 
as close to the bush as Moses, and not heard that Voice. The 
Voice came from the bush and was an audible voice, but it 
v/as audible to Moses alone. None others could have heard it. 
Moses' mind was prepared for the knowledge of the supernat- 
ural presence by the wonder of the burning bush which pre- 
ceded the knowledge of The Presence. A long line of ancestry 
had transmitted to him a belief in the one true God, — The God 
of Abraham, Isaac, Jacob. He had remained in close touch 
always with his people, and was recognized as an Israelite. 
His learning, as will all learning rightly assimilated, cofiHrmed 
him in the ancient belief. He believed in God. The burning 
bush which was not consumed at once led him to realize the 
presence of the supernatural. The supernatural, in his rnind, 
and God were one. The super-natural , that is, that which was 
superior to Nature, was to his mind a God, and that God was 
The God, even the True God, the God of His people. Hence 
his mind was at once brought into the knowledge of the Presence 
of Gody and the Voice was heard. The Voice came from the 
bush, but it was a still small voice, a spiritual voice, and the 
connecting link between that Voice in the midst of the hush and 
the mind or soid of Moses was Faith. The Voice is always a 
still small Voice, but not so the manifestation of its Presence 
The Voice is Spirit ; it speaks to the soul. The manifestation 
is material ; it speaks to the natural man. God's Voice might 
travel unlimited space, and if the soul, the hearing of the soul, 
were barred against it, it could not enter in. (/) God spoke to 
His Son in the still small Voice; the Son heard the message. 
the bystanders the manifestation, (g) ''Behold, I stand at the 
door and knock ; if any one hear my voice and open the door, I 
v/ill enter in, and he will sup with me and I with him." Dis- 
belief is the great barrier, Belief the opened door. And yet if 
(0 John xii, 28. (g) Rev. iii. 20, 



172 THK MANIFESTATION OF THE IDKA. 

you open that door it will speak the language of your imder- 
siandijig, and in a voice audible and heard by the soul. But 
none can hear that Voice in all its beauty and sweetness and 
gentleness and love and mercy, that doth not open the door, 
even the door of Faith, to its utmost limit, and let the Dear 
Voice in His entirety and His fullness come in, for the fullness 
of Faith means absolute and perfect unison zvith the Voice, for 
"Faith is the Sitbstaiice of the thing hoped for," and therefore 
if we have Perfect Faith we have the perfect truth, for our Faith 
is that Truth, and the Voice and The Word are ONE. But 
if between that Voice and your Spirit tliere comes one iota of 
disbelief^ then the Voice will not be heard in its beauty, or its 
message interpreted according to the spiritual man, for one 
hears the Voice according to his own personality, his own con- 
dition of sold becoming the trumpet or ear-tube through which 
that Voice will be heard, and the harmony and beauty and 
vSweetness and charm and gentleness of the Voice will be inter- 
preted by the soul in their fullness just in proportion as the soul 
is in harmony with the Voice. There will appear to You just as 
much of hate and fierceness, and vindictiveness, and injustice, 
in the V^oice as these live in you as you, and you will receive just 
as much of the Truth there is in that Voice as there is Truth 
(Righteousness) in You. 



CHAPTER XX. 



God Hkars thk Cry of the Oppressed. 



(b) "Now, therefore, behold, the cry of the children of 
Israel is come unto Me : and I have seen the oppression where- 
with the Egyptians oppress thee." 

So before Him comes daily and hourly the cry of the 
widow and orphan, the great struggling Humanity, whose bur- 
dens each day grow heavier and the blackness of whose night 
grows deeper still. Their labor finds no market and their toil 
no requital. Each day the recompense is less and the means 
of obtaining it more difficult. God gave to Man the increased 
facihties of production. Greed grasped it with treacherous 
hand. From God comes all these things — the plow, the har- 
vester, the automatic machine, the electrical mechanism, the 
v/onders of the developing genius of Man. Man is but the 
Agent, the Instrument of God. God is the storehouse of all 
knowledge and the inspiration and inspirer of all minds, 
whether that inspiration relates to Medicine, Mechanics, 
Science or Religion. And all are His, and the gift of them is 
for all His children. But where man worked with his hands, 
behold, Mind has displaced matter, and but one toils where 
ten did labor, and the nine, oh ! the other nine, looking into 
the emaciated faces of their starving little ones, and seeing the 
despair in their own hearts reflected in the faces of the chil- 
dren's mothers, lift hands on high and with centuries of oppres- 
sion tuning their voices, cry out to God ! Think you He hears 
not their voice ? Think you He sees not the bursting granaries, 
the overloaded mills ? Was it not all His gift, and did He not 
create them ? Shall the Son of Perdition forever reign ? Shall 
he lift one hand in mockery to heaven and throttle. Humanity 
with the other? Oh, thou Bastard of bastards! Thou wert 

(b) Exodus iii. 9. 

173 



174 I'HK MANIFESTATION OF THE IDEA. 

begotten of Greed, and Lust was thy mother. Do you, You. 
his minion, his satelHte, not know that the history of the Past 
is but a prophecy of the Future? (h) Does God change? Is 
He not the same yesterday, to-day, forever? Does He Hate 
oppression less to-day than in Pharaoh's time? Listen to the 
cry of His children and hearken unto their wailings, for He 
doth hear the moaning of their despair, and He will not restrain 
His wrath forever! ! 

{1i) James i. 17. 



CHAPTER XXI. 



I Am That I Am. 



(c) "And God said unto Moses, 'I AM THAT I AM.' 
And He said, 'Thus shalt thou say unto the children of Israel, 
I AM hath sent me unto you.' " 

Worlds spring into existence, revolve their little time 
through space, dissolve, and arc not. They bring forth ver- 
dure, mountains climb upward from out their depths, and val- 
leys intervene. They live but a day. Great seas seek to 
envelop them, and their waves beat upon farther shore with 
the majesty of their strength. At His touch they dry up and 
are gone forever. The wild beasts, in harmony with the 
instincts of their natures, prey upon their fellows, and fill the 
earth with their roaring. Their days are numbered, and the 
lamb gathers nourishment in their old haunts, and the cooing 
dove chants the requiem of their voices. Man treads the earth 
supreme in might and glory. His armies overthrow nations 
and his artisans build mighty cities.* Earth travails continu- 
ously in the throes of birth to minister to his wants. The 
lion seeks his lair at his approach, and the hawk soars high on 
wing at his presence. The lightning flashes at his bidding, 
and the seas are white with the wings of his commerce. He is 
but a dewdrop on the ocean of Eternity. He lives to-day. 
To-morrow knows him not. Back to the elements from which 
he sprang he crumbles, and his world with its children are gone 
forever. His world had a beginning to-day. To-morrow it 
ends — a speck, whose name is Time; Lost in Eternity. He 
and his world had a beginning, an End, a Past, a Present, a 
Future. But the Past disappeared in the Present, the Present 
in the Future, and these all saw their end, for Time measured 
them. But for Him by. whose Word these things trod the 

(c) Exodus iii. 14. 

175 



176 the: manii^e:station 01^ The: idka. 

boards for a moment on the great theater of Eternity, there 
can be no Past, no Present, no Future, for these are all swal- 
lowed up, overwhelmed, submerged and personified in Him. 
For Him no beginning, no end. He is the Beginning, the 
End, of all things. Ages roll upon Ages, Cycles on Cycles. 
He timed them. Their worlds live to purpose His Omnipotent 
Will. They disappear. They are not. Out of nothing He 
begot them. He removes them at His pleasure. Well did 
the Psalmist say, What is man? A nothing— a drop of water 
on the ocean of Time — a grain of sand on its bed — a leaf out 
of the unnumbered leaves of the Book of Eternity. And yet 
man mocks God, and defies God, and blasphemes His Holy 
Name. "I am that I AM." Omnipotent, all-seeing, all-per- 
vading Life. Commensurate with the Eternity of thy Being is 
the Eternity of thy Mercy and thy Love. 



CHAPTER XXII. 



God 'ihk Law oi^ Heredity and Environment. 



(d) "And I will stretch out my hand and smite Eg)'pt with 
all my wonders which I will do in the midst thereof, and after 
that he will let you go." 

{e) ''And / will harden Pharaoh's heart, and multiply my 
signs and my wonders in the land of Egypt, and bring forth 
mine armies, and my people, the children of Israel, out of the 
land of Egypt by great judgments. And the Egyptians shall 
know that I am the Lord when I stretch forth mine hand upon 
Egypt and bring out the children of Israel from among them," 

(/) "And in very deed for this cause have / raised thee up. 
for to show in thee my power, and that my name shall be 
declared throughout the Earth." 

Pharaoh, under whom Joseph lived, died. Another 
Pharaoh who knew not Joseph rose up, and through fear and 
jealousy of the children of Israel put heavy burdens upon 
them. He also died and bequeathed to his successors an 
Environment with which their natures were in accord. The 
law that makes one man a saint makes another man a sinner 
The reason is because of the condition of the mind of the 
individual, and not because of the law, which is good. The 
heredity and environment of one leadeth man into an upright life, 
sacrificing, noble. The heredity and environment of another 
lead the man into a life of cruelty, selfishness, oppression. The 
same law was at work in both cases. The result was diametri- 
cally opposite. The law was perfect and the end of the law is 
good. The law came from God, and is personified in Him. 
The law is not blind, deaf, dumb, unconscious, unheeding, but 
is a living force, and that force is God. Back of that law and 
filling it and making it alive, is all Law and the Source of all 

(c?) Exodus iii. 20. (e) Exodus vii. 3-5. (/) Exodus ix. 16. 

177 



lyS th^ manife:staYion o^ rut iDtA. 

Law. God being that law, the lazv is Just, therefore Unchang- 
ing. God works through this Law which is Him, always. It 
is for Him, working through this Law, in harmony with the 
free agency of man to develop through this Law the good, the 
noble, the true. As the man himself sowing evil shall in the 
world to come reap that which he has sown, making his own 
environment by the heredity which he made for his soul when 
it shall be freed from its mortal body, by his acts here, so man 
transmits to his offspring the evil of his own life and its environ- 
ment. If man seeks to transform his life and bring it into 
harmony with God, then the law, perfect in itself, will change 
both his heredity and his environment by changing his nature 
into the likeness and similitude of Christ Jesus. This is a spir- 
itual change and demands a spiritual remedy. There is a law 
of Heredity for both the natural and the spiritual World, and 
these two are One, and are embodied in God — the Lord Christ 
Jesus. As the natural man and the spiritual man are one, so 
is the law which controls both one. As mind, which is the soul 
of the body, is above the flesh, yet is part of it, so is The Word, 
which is the Life of that soul which is the body of the spirit, 
above the soul itself. Hence while the mind controls the body 
the Spirit controls both, even The Word. It is the Spirit, the 
Word, which fills this law of H^eredity and Environment, and 
makes it alive and effective in both natural and spiritual things. 
The Word being perfect, man must bring his soul into har- 
mony with it ; having done this, and made his mind subject to 
the Word, his body will also be brought into subjection to it. 
The mind, however, ofttimes surrenders to the flesh, the Word 
never to the mind. The mind changes, the Word never. The 
flesh, therefore, of the parent or the parents being evil and full 
of disease, and the Word (which being Perfect can not change) 
being fixed in the law that ''like begets like,'' and being Just and 
True, -fixes upon the child the disease or the predisposition to 
the disease of its parent or parents. Care, attention, change, 
extreme watchfulness, a nczc environment, may save the child 
from the disease for which it is by nature predisposed. The 
brain, the seat of the soul, and which is one with the flesh, is 



GOD THE LAW OF HERl^DlTY AND ENVIRONMENT. 1 79 

also transmitted from parent to child. It has within it a pre- 
disposition toward development in line with its parent's brain. 
If, therefore, their minds are evil, the child's mind will be pre- 
disposed in the same line. For the brain, which is the seat of 
mind, will be formed exactly in harmony with the minds of its 
parents, and can therefore have a mind only in harmony with 
that brain which is its seat and through which it exercises its 
functions. If the cnvironwent is the same as was the parents', 
it can not fail to follozvs in their footsteps. The child's mind 
or brain, for these two are one. may be moulded after birth 
into a new channel of being. It is like the bones in the infant, 
tender and easily bent or straightened. The malformation of 
the limb may be partly or zvholly rectified and straightened if 
attended to at once while the bones have not yet hardened and 
become iixcd or set. Now, the same law applies to the mind 
that applies to the limb. The malformation of mind which has 
become the heritage of the child because of the evil in its 
parents, must be straightened by a nezv environment. The tiny 
cells which form the brain and through which the mind acts, 
must be rearranged and transformed into harmony with a new 
environment. Now if those tiny cells are operated upon and 
influenced by a mind below its ozvn arrangement which it 
received at birth, it will develop a mind still lower than the one it 
ijtherited. Truly speaking, it is not development, but degen- 
eration, since tj^ne development is always upward. If these 
tiny cells are operated upon by a mind above its own inherited 
mind, the result v/ill be a transformation and rearrangement of 
these cells in harmony with the mind operating upon it. A 
change to a better environment is absolutely necessary to the 
salvation of that child from the evil life of its parents. As all 
law is personified in The Word, so is all true environment. If 
the parents can be brought into a correct relationship with 
Christ and let Him be their environment, then the changed 
environment of the parents will become the changed 
environment of the child in a degree, and the parents will be 
able to correct to some extent and in some measure the hered- 
ity of the child. No parents should be permitted to raise children 



l8o THE MANIFESTATION OE THE IDEA. 

zvhose lives are evil. Let Christ enter into the home of that 
child and the greatest influence known in heaven or in Earth 
to elevate the soul will be present. But the home life is only 
part of the life of the child, and influences both seen and unseen 
are at work for its overthrow. Let that child grow into man- 
hood under the influences of that evil environment, and like 
the crooked bone in the foot of the child which, as the child 
grew, became hardened and fixed in its crookedness, so will 
the brain of that child, becoming more fixed in the arrange- 
ment of the cells which go to make up its brain according to 
the impression received by its mind, these two, the mind an^l 
brain, being one, as it began to grow into manhood at last 
become fixed or set, the same as did the crooked bone of the 
limb. Then, as in the case of the crooked limb, which band- 
ages and liniments and soft poultices fail to straighten, and the 
bone must be broken, the most severe of remedies, before the 
bone can be straightened, and the limb made whole, so it 
sometimes happens that only the most terrible catastrophes 
will be found adequate, for the hardened heart must be broken 
before the mind is able to comprehend God's will. 

The same truth uttered by the same man at the same time 
from the mouth of the chosen spokesman of God, to two men, 
vv'ill lead one heart to the foot of the Cros§ and drive the other 
farther away. The story of the Crucified Savior melts the 
heart of one to tears and he seeks relief in an agony of sympa- 
thetic repentance ; the other steels his heart against the prompt- 
ings of the Spirit and rejects the proffered mercy. The 
deformed limb of the crippled beggar, or the famished and 
peaked face of the starving child, floods the soul of one with 
pity which ennobles it and beautifies it; the other soul looks 
upon the deformitv of the one and the misery of the other with 
indifference, and hardens his heart against their cry for assist- 
ance. The first stroke of the chastising hand of God chastens 
the soul of one ; the chastising hand of God on the other hard- 
ens his heart for the heavier blow. To the one to whom the 
chastisement alwavs brought a chastening he saw in it the 



1 



GOD TH^ LAW OF HKRKDITY AND ENVIRONMENT. l8l 

(i) Love of God for him, (;) although at the time it might be 
grievous; to the other it came as the Rod of Hate from an 
unfeehng despot. To both it was, when understood, God's 
liate for Evil and the chastising to drive out evil and develop the 
good. The Word is sown in all the World, and knocks at the 
c'loor of the heart of a Pharaoh as well as at the heart of a 
Moses. The burning bush opened up at once Moses' heart to 
its reception ; plague upon plague but hardened the heart of a 
Pharaoh, even unto his overthrow. The difference was in the 
soil. Each had been prepared through the centuries for the 
purposes for which it was formed. The Word had formed 
both and raised them up for this purpose, yet the Word did 
beget but one, even Moses, whose spirit harmonized with The 
Word. God hardens the heart just as He softens it, and the 
hardened heart and the softened heart both {k) work together 
for good to those who love Him. Yet the evil mind chooses 
his own course in harmony with his own free will, and rejects 
Christ of his own volition. The hardening heart is but the 
effect of a cause ; the cause is deep-seated in the man himself, 
and is his own personality. Pharaoh's hardness of heart was 
the result of a life of indifference to the cry of the oppressed. 
He looked without sympathy on their grievous life and added 
to their burdens. Every cry from the Israelite host was to 
soften that heart, but, fixed in selfishness and greed and jeal- 
ousy, he hardened his heart to their cry, and every burden he 
added to their already grievous burdens added stoniness to his 
heart. The carnal heart, the heart of stone, the heart of i^esh, — 
for these are all one, having every element in common — never 
surrenders because of sympathy. It never will through sym- 
pathy. It will through Fear. 

So is the Pharaoh who lives in the heart of the man who 
oppresses the poor, robs the widow, denies the orphan; the 
man who oppresses l?:bor, who mocks him, denying him work, 
yet refusing to feed him ; calling upon him to labor, but fur- 
nishing him no opportunity ; saying, "Eat," yet denying him 
food. For the World is but an Egypt, and Greed the oppres- 
(0 Rev. iii. 19. (J) Heb. xii. 11, (k) Rom. viii. 28. 



i82 the: manifestation of the idea. 

sor. For the soul of the individual is the kingdom, and in 
that kingdom dwell the children of Israel and Pharaoh and his 
hosts. And the children cry out for Liberty, and make sup- 
plication unto Pharaoh to let them go. But Pharaoh's heart is 
hardened, and he refuses to let them go. And their cry 
ascendeth continuously up to heaven, up to the great Throne 
of The Great Jehovah, and He heareth their cry. 

For the mind of the individual who oppresses the poor, 
hearkens not to the cry of the needy, sees not the despair of 
the destitute, is Egypt's realm. Selfishness, Hypocrisy, 
Greed, Lust, embodied in that Son of Perdition, reign in that 
heart. Love, vSacrifice, Unselfishness, Denial, Sympathy, 
embodied in the Son of God, seek relief from their grievous 
burden. But Greed reigns and surrenders no kingdom except 
through fear. Shall he forever reign or shall the nobler quali- 
ties of mind and heart, the child of Light begotten by the Spirit 
of Sacrifice, control the personality of the individual and come 
out from the land of Darkness ? 



1 



CHAPTER XXIII. 



God's Favor. 



(g) "And I will give this people favor in the sight of the 
Egyptians, and it shall come to pass that ^vJicii ye go, ye shall 
7wt go empty. But every woman shall borrow of her neighbor, 
and of her that sojoiirncth in her house, jewels of silver, and 
jewels of gold ^nd-raimcnt, and ye shall put them on your sons 
and upon your daughters, and ye shall spoil the Egyptians." 

(//) "And the children of Israel did- according to the word 
of Moses, and they borrowed of the Egyptians, jewels of silver, 
and jewels of gold, and the Lord gave the people favor in the 
sight of the Egyptians, so that they lent unto them such things 
as they required, and they spoiled the Egyptians." 

The Israelites had toiled long and hard in the land of the 
Egyptians. They had sojourned in Egypt four hundred and 
thirty years. Nearly all that time had been spent in bondage. 
Each century brought with it new oppression. Pharaoh 
after Pharaoh died ; living, each intensified the burdens of the 
people. The treasure houses, the temples, the houses, were the 
work of their hands. The wealth of the country represented 
the toil, and misery, and suffering of the oppressed people. It 
was theirs, because to the laborivI?- belongs the fruit of his 
labor, (/) the law enunciated at the beginning of man's struggle 
to live — the only law that God recognizes. All things are His, 
and He gives them to whom He pleases. But they are but in 
trust for the zvhole, and God zvill not forever permit labor to be 
denied its inherent rights in His gifts. These are all Labor's, 
and must return to that which created them. It is the egotism 
of Satan that emboldens a man to believe that God's gifts are 
but for the few, and social and industrial slavery for the many. 
(77/) "Go sell a// thou hast and giz'e to the poor, and take up thy 

(:j) Ex. iii. 21. (h) Ex. xii. 35. (I) Gen. 3. 19. (m) Mark x. 21. 

188 



184 th:e: manifestation of th£: idka. 

cross and foilow me." Sell ALL. Give ALL. Take His 
Cross. For ''FOR my yoke is Easy and my burden is light.'' 
Did God say, ''Rob them"? Steal from them? Defraud 
them ? How often have you read it that way and upheld such 
practices as approved of God? That same God who has pro- 
nounced an eternal curse on dishonesty. Did He say these 
things ? Nay ! "For I will give this people favor in the sight 
of the Egyptians." And God did give them favoi' in the sight 
of the Egyptians. They gave to the Israelites that which they 
asked of them, willingly, gladly, freety. It zvas theirs by right, 
God opened up the way to their peacefid possession of it. They 
spoiled them. Not by robbery, but by free gift. The things 
which they received being no less spoil because they were given 
freely, and because of favor. Through love for the Israelites? 
Nay; through fear. Had not the Israelites' God sent upon 
them grievous pests ? Had they not lost their first-born ? Had 
not even the magicians cried unto Pharaoh, "This is the finger 
of God"? Had not the people of Egypt said unto Pharaoh, 
"How long shall this man be a snare to us"? "Let the MEN 
go." Fear! Yes. Love? Never. Love lives not in Egypt. 
Love is the tie that binds man's heart to God, and yet fear is 
the beginning of Wisdom. Fear hates God. Wisdom sees 
His Beneficence. Fear crouches low, seeing only wrath. 
Wisdom sees beyond the wrath to the loving face behind it 
Fear sees an enemy in the Truth. Wisdom greets it as its 
fellow. Every str(.^ke of the living God's arm of wrath is both 
destroying and building up. Every revelation of His will a 
tocsin sounding to war and to peace. Every battle cry the 
lierald to death and to life. Fear is an attribute of Hell ; Love, 
of God. Wisdom destroys the power of one, reveals the other. 
Yet men must fear. Men must know fear and feel fear to 
comprehend its absence. ' Men must know Hate to comprehend 
Love. Men must know Evil to comprehend the Good. Men 
must know Sin to comprehend Righteousness. Men must knozv 
Satan to comprehend God. To know each is an absolute neces- 
sity if one would comprehend both. To comprehend the 
unspeakable Glory of One, one must knozv the immeasurable 



god's favor. 185 

Vileness of the Other. God asked hi the beginning belief with- 
out comprehensive knowledge. Man refused it ; Disbehef reigned 
and man fell. God then permitted Disbehef to reign and rule 
as a Prince in Egyptian darkness of Sin and raised him up, that 
humanity seeing him and knowing him as he is, might through 
Belief see the exceeding great Glory of The God of Righteousness. 
who doth not only expose all Evil in' all its hideousness, but 
will ultimately ovcrthroiv it, but never, NEVER, in opposition 
to man's freedom of zvill. 

Men are commanded to fear God because where evil 
reigns in the heart the evil hears not God's voice, because the 
Wisdom is not in harmony with evil, but with good, but when 
Christ's voice is heard ever so feebly in the heart then is the Evil 
exposed and in exposure cries out zvith fear. Let that soul then 
indeed rejoice and not despair in whom fear of God begins to 
dwell. For these two, the evil and the good, doth dwell 
together in the human soul, and one doth afflict the other. Yet 
the gift of The Word is not torment or affliction to those who 
believe, but to those only who do not believe, to those in whom 
the spirit of Unbelief doth abide. But as soon as the Spirit of 
Christ enters in, in a degree immediately is this spirit of Unbc- 
Hef made Alive through opposition to the Belief that hath 
entered in, even that Belief which doth alzvays accompany the 
I'ruth and is one with Him. Did you ever see a man so steeped 
in Sin that he had no fear of Godf In that man Disbelief reigns 
absolutely and reigning is Dead, for Disbelief and Death are ovie 
as related to the Soul. Belief is no part of him, Christ dzvelleth 
not in him, and where Christ is not, even Christ The Word who 
is The Truth, there is no Belief. Let the truth, which is Christ 
Jesus The Word, enter into that man's soul, accompanied as 
He always is with Faith, and immediately Unbelief is made. 
alive and doth at once begin a Combat which will continue until 
that man appropriates and makes a part of his nature through 
Faith that Truth which came from The Word and is The Word. 
In Adam there was no Sin. There was no Unbelief or Belief, 
both being without life, but when the Voice came demanding 
belief then was Unbelief made alive. He who was above him, 



1 86 TH^ MANIF:eSTATlON OF THE IDKA. 

sought to retain Adam in that sinless condition, and to do so 
sought to impress on Adam the necessity of Faith in Him — 
to make Faith a part of the nature of Adam — Faith in God 
liis faith. For if Adam was to retain his sinless condition he 
nmst have faitli in The Word which created him sinless, and 
which only could keep him siiiless. From below, through the 
ik'e senses, exquisitely sensitive in their absolute perfeetness, came 
the Words of Unbelief made Alive by the Truth which had 
entered into the mind of Adam and demanded Faith for its 
acceptance and assimilation. Adam lived in a natural world; he 
was a natural being ; he sotv natural things; he could not with 
his natural eyes see the Truth, for this is seen only through 
Faith, and Faith is a part of the spiritual man. Belief and 
Unbelief fought within him. He fell, and in falling Belief rose 
triumphant, and He won the victory, for Man believed. Know 
ye not that, the struggle once begun, Christ will never give up 
the battle until He wins ! Thus do we find all courage personi- 
fied in Him. All Determination personified in Him All 
Endurance personified in Him. In Him no fear. Courage 
absolute. Know ye not that where He is there is perfect faith, 
and where perfection of faith is there is perfect love, and 
(ii) Love driveth out all fear? UnbeHef and BeHef have been 
fighting this terrific battle for Man's soul since Adam 
heard His Voice, but God shall give the Mctory. Will He not 
sliow favor to His children, even the Son n'liom He loveth? 
And He points out the Way to that faith, and Faith points out 
the way to Him, and that Way is to 

LIVE HIS LIFE! 

{h) 1 John iv. 18. 



CHAPTER XXIV. 



MosKS AND THK Serpents. — Christ and Truth. 



(a) ''And Moses answered and said," etc., etc. "And the 
Lord said unto him, 'What is that in thy hand?' and he said, 
'A Rod' ; and He said, 'Cast it on the ground.' And he cast it 
on the ground and it became a serpent, and Moses fled from 
before it. And the Lord said, 'Put forth thine hand and take 
it by the tail' ; and he put forth his hand and caught it, and i\ 
became a rod in his hand." 

(b) "And Moses and Aaron went in unto Pharaoh," etc.. 
etc. "And Aaron cast down his rod before Pharaoh and before 
his servants, and it became a serpent. 

"Then Pharaoh also called his wise men and the sorcerers ; 
now the magicians of Egypt, they also did in like manner with 
their enchantments. For they cast down every man his rod and 
they became serpents. But Aaron's rod szvallozved up their 
rods." 

(c) "And Aaron stretched out his hand," etc., etc., "and 
the frogs came up and covered the land of Egypt. And the 
magicians did so with their enchantments and brought frogs 
upon the land of Egypt. Then Pharaoh called for Moses and 
Aaron and said, 'Entreat the Lord that He may take away the 
frogs,' " etc. "And the Lord did according to the word of 
Moses, and the frogs died out of the houses, out of the villages, 
and out of the fields. And they gathered them together in 
heaps, and the land stank.'' 

(d) "And they did so, for Aaron stretched out his hand 
with his rod and smote the dust of the Earth, and it became 
lice in man and beast," etc. "And the magicians did so with 
their enchantments to bring forth lice, but they coidd not,'' etc., 

(a) Exodus iv. 1-4. {h) Exodus vii. 10-12. (c) Exodus viii. 

6-14. (c?) Exodus viii. 17-19 

187 



l88 TH]^ MANIFKSTATION OF THBJ IDKA. 

etc. ''Then the magicians said vinto Pharaoh, ''This is the 
finger of God:' 

All things that are Real have Truth as their Source. The 
Unreal is a delusion. A delusion is a misconception of the 
real. The Truth exists, has life, reality. The deluded ones 
seeing truth through their own perverted perbunality can get 
but the one conception of it, which is not a conception, but a 
misconception. They see not the truth at all, but their miscon- 
ception of it. Back of every superstition is a truth, and every 
delusion a reality. It is the truth that gives life to both, but the 
truth is not them. The superstition is the darkness of unen- 
lightenment. Having received an impression from the Real the 
truth in the impression is lost in a perversion. Spiritualism 
with all its attendant phenomena is a delusion. So is Transmi- 
gration of Souls, Theosophy. These are all founded on mis- 
conceptions of Truth, (h) Truth seiids the delusion, but is no 
part of it. 

Every truth has a relation to every other truth, and must 
harmonize with it. No truth taken out of its connection and 
considered independent of all other truth will be understood. 
As in the perfect body every part is in complete harmony with 
every other part, so in the Word all truth is in complete har- 
mony and each in unison with the other. 

A misplaced comma or period sometimes changes the 
meaning of a sentence ; an emphasis on a certain word will 
give an entirely new meaning to a command. 

One must therefore consider the statement of Moses in 
eonneetion with the accepted teachings of the Bible and of Christ 
and His apostles, for these all being true they must agree. 

The Bible is explicit that all works of a miraculous char- 
acter come from God, and all works seeming to come from Him 
or in like manner with what the Bible, even The Word, does 
not credit Him, and which were brought fortli in opposition to 
Him, are from their very nature unreal, a deception and a delu- 
sion, for the truth is with God, comes from Him, and all else 

(h) 2 Thes. ii. 11. 



I 



MOSES AND THE SERPENTS. — CHRIST AND TRUTH. 1 89 

IS a lie. With this truth tirmly fixed in our mind and believed, 
we return to Moses and his statements, and what before con- 
fused are made clear. 

First, Moses understood not the means by which the 
magicians performed their wonders. Although raised as an 
Egyptian and as a princess' adopted son, he did not under- 
stand the mysteries of their art. For of his own knowledge he 
was unable to transfer the rod in his hand to a living servant, 
and when God performed the miracle before him he fted from 
before it. His own mind could not have been deluded, because 
his act showed that he was in entire ignorance of the purpose 
of the command to throw the rod to the ground. He knew not 
the purpose itntil the serpent zvrithed before him. With the 
magicians it was different. They knew what they were to do, 
for Moses first cast down his rod before them and it became a 
serpent, and then they imitated him. 

The first requirement made of Moses by God was obedi- 
ence, and the obedience brought with it the knowledge of God's 
purpose. Moses questioned not God's ability, but his own. He 
lacked faith, not in God, but himself. Moses failed to grasp 
the truth that faith in God is the only requisite to do His work. 
God was Moses' strength, and Moses' humility and weakness 
coupled with his faith in God, God's opportunity. Afterwards 
Moses having had multiplied the instances of God's favor, 
arrogated to himself the credit for the work of which he was 
but an instrument. 

he acts of the sorcerers were acts of deception. Moses 
thus explains them when he speaks of them as enchantments 
or works of magic ; that is, work of magic workers or magi- 
cians. He knew that their works were not true, but a decep- 
tion. Moses stood where the Christian man stands to-day 
who admits the seeming demonstrations of spiritualism, whik 
denying their source, or the conclusions drawn from them. 
Moses knew that these men did not worship God at all, but 
worshiped animals, and therefore zvere carnal minded, seeing not 
beyond the animal or carnal mind. Moses believed in God. Not 
this god or that god or a god, but GOD. There is but one 



190 THE MANIFESTATION OI^ THE IDEA. 

God, and him the Jews worshiped. His faith, his belief, his 
humility, his knowledge of his ozmi weakness, made him knozv 
that his work was different from theirs, without knowing how 
their work was done. He knew that these men were skilled in 
these very things, that it was their vocation in life, and that what 
tliey did, therefore, was because of their own power. Moses' 
humility and zveakness was his strength, because he knew that, 
let the sorcerers have ever so much power, the power he had 
was not his, but came from a source above him. Knozving, 
therefore, that there was such a power able to perform such 
Zi'onders with such a weak instrument, he knew it was a power 
superior to the magicians'. Moreover, knowing that this 
power was God, and therefore true, he knew that that which 
was opposing this power was a Lie, and their work a spell or 
enchantment or delusion. "They cast down their rods and thev 
became serpents" seemingly. Not that the rods became ser- 
pents in fact, but to all appearances, for Moses distinctly states 
that it was done by enchantment, or, in other words, by casting 
a spell or delusion. To take the dry, inanimate wood and instill 
it with life is an attribute of The Word and Him only. Moses 
was the instrument, God the power. The sorcerers of Egypt 
never could give life to an inanimate piece of wood, and trans- 
form it from a piece of wood into a living serpent. God could, 
and did. By legerdemain and by power of mind over mind 
they deceived their own, but not Moses, whose faith in God 
confirmed that which roseHip in opposition to Him as a deceit. 
The truth that the rod coidd be turned into a serpent lay 
with Moses, and not with the magicians. With that truth as 
a reality, and demonstrated before them, they saw it only 
through their own perverted personality, and so, believing it a 
deception, since all their work was of that character, they 
sought by deception to overthrow it. The serpents which they 
threw down were real; the deceit lay not in the serpents being 
real, but in their claim that their rods which they held in their 
hands, the pieces of wood, became serpents. Upon the triith that 
the serpents which the Serpent that came from Moses' trans- 
formed rod szvallowed, were real serpents, they sought to 



MOSES AND THE SERPENTS. — CHRIST AND TRUTH. I9I 

establish their claim to a power equal with the God of Moses. 
This truth, understand, was not their claim to equal power with 
Moses, but simply as a proof to establish that claim. The claim 
was that they had turned the Rods into serpents, as had Moses, 
and that therefore their God was as great as Moses' God. They 
being wise, knew that it was a juggling trick, but so they 
thought was Moses' also. They still stood fast in their egotism 
when their serpents were swallowed up by the Serpent of 
Moses, because their serpents were as real as was the Serpent 
of Moses which swallowed them. 

Listen ! Was it not by the presentation of a (a) truth in a 
like manner that the Devil taught a lie in the beginning and 
practiced deception f? Is he not the (b) father of lies and decep- 
tions and sorceries and enchantments? 

Listen ! All great so-called religions have some truth in 
them. Small or great, there is some trttth in them. On this 
one truth, or these several truths, they base their claim to being 
the one true religion. The only life these religions have is 
because of these one or more truths, as the only life the claim 
the magicians made had was that the serpents were true ser- 
pents. The truths which they present in support of their claim 
to be the true religion are, like the magicians' claim, true; 
their claims to be the tnie religion are, like the magicians', false, 
and based on a deception! As has been frequently stated, the 
only life anything has, be it leaf, flower, bird, beast, man, gov- 
ernment, social system, or religion, is in The Truth which, 
lying back and above it, is embodied in it, even the Truth as 
personified in Christ Jesus, who was the Idea manifested. But 
where The Truth is there only in a degree, and that a subordi- 
nate one, error predominating, then Truth doth not reign at all, 
although giving it life. As a religion it is not the religion of 
I'ruth, but of Error, and as such can have no connection with 
the Truth, even the Word Christ Jesus. If, therefore, ye find 
gross licentiousness hiding behind abstemiousness in regard to 
drink, worship of idols behind an extolation of morality, eccle- 
siastical despotism, and slavery of the soul, and formalism, 

(a) Gen. iii. 22, 5. {h) John viii. 44. 



192 THE MANII^ESTATION O^ THE IDEA. 

and carnal display, and worship of the flesh, and love of tem- 
poral power and lands and gold and jewels, masquerading 
behind the tearful face of Pity and the succoring hand of Mercy 
and the sacrificing spirit of Love, let not yourself be deceived 
into believing that that abstemious spirit, that love of morality, 
that great pitying, loving, merciful heart hath anything in com- 
mon with licentiousness, idol worship, ecclesiatical despotism 
and slavery of the soul, and formalism, and carnal display, and 
worship of the flesh, and land and gold and jewels. The first 
are of the Flesh, the last of the Spirit, yet the first put these last 
forward as proof of the divine character of their religion and 
their right to live because of the life there is in these last! 

Thus Greed and Lust of the Flesh and Carnal things puts 
forward as a masque to hide the hideousness of its person the 
truth that, under consolidation of the interests of different man- 
ufacturing plants manufacturing the same article under one 
head or management there can be brought about both econ- 
omy in time, labor and expense, to further its own hellish ends. 
It puts forward with great manifestations of love and solicitude 
and approval the truth that on SOCIAL ORDER is depen- 
dent the safety and security and happiness of humanity, and 
hiding behind that manifest truth, seeks to perpetuate and make 
more binding the present SOCIAL SYSTEM, with all its 
monstrous evils ! 

As the acts of Moses, looked at from all sides, and viewed 
from every standpoint, were absolutely true, having in them 
not the shadow of deceit from beginning to end, being con- 
trolled and operated and performed by the Word, so in Jesus 
Christ do we find all Truth personified, even the Word of 
Truth. Each rehgion and each system of government has 
some truth as a proof of its right to claim to be the t?'ue religion 
or system of government or social system, but mingled with it 
an avalanche of error. But in Christ Jesus all these truths 
zvhich gave and give life to these things (be they systems of 
governments, social systems, or systems of religion), focus 
and have their Source and find their Life and Being, and 
from Him radiate, and in Him is not found the shadow of a lie. 



MOSES AND THE SERPENTS. — CHRIST AND TRUTH. 1 93 

And as the one Serpent of Moses swallowed up all the other 
serpents, the serpents with which the deceivers had sought to 
deceive the people, and which did deceive them, so will the reli- 
gion of Christ Jesus swallow up and engulf and assimilate all 
the religions, and all the governments, and all the social 
systems of the world, for the only True religion is the Religion 
of Truth, and the trtiths of all reHgions are personified in Him. 
For this Religion is founded not in a Theory, but in a Person- 
ality, which personified in Itself and made manifest by its Lif^ 
the True Government, and the True Social System, and the 
True Religion, and all Truth, and who is without guile or 
deceit, the One Altogether Lovely, 

Jesus Christ the Word. 

From deceiving the mind through the eye they sought to 
meet the miracles performed by even a greater show of power, 
not by deceiving the eye only, but by deception of mind over 
mind! Is not that always the supreme effort of the teacher of 
Error ? They seemed to bring up the frogs, to turn the water 
into blood. They deceived not Moses, for he places the char- 
acter of their work where it belongs. The frogs, and the 
turning of the water into blood, were the imaginings of their 
own minds. The frogs that Moses brought up were a reality. 
How is it known? Because Moses, and not the magicians, was 
pleaded with to remove them. If the magicians brought the 
frogs up, why did they not drive them hack again? Why call on 
Moses? The frogs were a reality, and against that they could 
not successfidly contend. 

Moses approached every miracle he performed with faith 
in God. This was strengthened at the beginning when God 
first commanded him to cast down the Rod. The turning of 
Moses' rod, when he threw it down at God's command, when 
God spoke to him out of the midst of the burning bush, was 
not a deception, Moses deceiving himself, for Moses could not 
have willed to see thai of which he had no thought. It (Moses' 
work) was not the power of Moses' mind influencing others, 
but it was the power of The Word — that same Word by which 



194 ^^^ MANIFESTATION OF THE IDEA. 

matter was created and motion took on life. The only con- 
nection between Moses and the act was Moses' faith in God. 
Belief is as necessary for the Real as the Unreal, but belief in 
the Real is beHef in God. Faith in the Real is faith in God 
Disbelief in the Real is Belief in the Unreal. The greater 
man's disbeHef in God, wherein all the Real has its Source, the 
greater man's belief in the Unreal. Man, doubting God and 
God's existence and Him as The Creator, and refusing to accept 
His Word as to the origin of things, even The Book which is 
His revelation, becomes a prey to the delusion that Matter 
begot itself and of its own volition took on life! That the greater 
came from the less, and a Mindless zvaste begot all Mind! That 
that which had not intelligence or wisdom begot these ! Was 
there ever a greater delusion? 

That each individual is but the reincarnation of a previous 
mortal existence ! That a Socrates hath suffered innumerable 
reincarnations ! If so, from whence comes the increase ? The 
One multiplied into billions oi individualities ? If to-day there are 
one million people, and a thousand years hence one billion, 
from whence come the nine hundred and ninety-nine miUion ? 
Yet they must all have come from one previous mortal exist- 
ence, or at least coidd have been so derived, if their theory is 
accepted. If one being is admitted to not be a reincarnation, 
there is necessity for none, for if one being can have a mortal 
existence without a previous mortal existence, so could all, 
and there is therefore no necessity. Yet the Truth upon which 
the delusion of Theosophy is based exists, and will be revealed 
later in this book. 

With the land overflowing with the plague of the frogs. 
and the slaying of them by the command of God through 
Moses, the magicians saw no more a deception, but the hand 
oi the living God. Their faith in themselves to deceive Moses 
or the people disappeared, and they realized that a power 
superior to them was assisting Moses and Aaron. Their 
enchantments availed them not, and they failed in the attempt 
to deceive the minds of the people, and when it came to bring- 
ing forth the lice, they, too, began to see the truth, and filled 



MOSES AND THE SERPENTS. — CHRIST AND TRUTH. I95 

with fear at this manifestation of power as vested in Moses 
they cried unto their king, "This is not the work of enchant- 
ment, this is not the result of incantations, or spells ; this is 
not a deception, a cheat, a lie ; this that these men do is indeed 
true; this has its source and is accompanied by a Force Superior 
to all men," or, in the language of The Word, 

"This is the finger of God." 

Upon their own bodies came boils and they stood power- 
less before the Israelite leader. What avails thy subtle phil- 
osophy, thy lulling Hes, thy deceitful sophistries, by which 
untold numbers are deceived, in that day when God with- 
draws His support from a disobedient race, and upon deceiver 
and deceived sends forth the curse of His displeasure ? What 
avail thy hoarded wealth, thy social position, thy brilliantly 
deceptive mind, in that day when, laid low by an Avenging 
God, who slumbers not nor changes, the curtain shall be 
drawn away from before memory's citadel and the soul's his- 
tory shall become its own revelator, and upon its seared and 
blackened and ruined body shall be read its story, written by 
"The Finger of the Living God" — by the God of Vengeance, 
whose name is Love, Even Christ The Word. 



CHAPTER XXV. 



God the Light of ali, Tim^. 



(b) "And the Lord went before them by day in a pillar of 
cloud, to lead them the way; and by night in a pillar of fire, to 
give them light, to go by day or night. He took not away the 
pillar of cloud by day nor the pillar of fire by night, from before 
His people." 

So God goes before His people, and His people only. 
To-day a beneficent cloud, under whose protecting care His 
children walk forward and onward in the daytime, unharassed 
by enemy or scorched by the journey's heat, and when the 
night comes, and the horizon of the soul is weighed down by 
the fierce conflict, when pain and sorrow and death bring 
with them their dreary blackness, then doth the pillar of fire 
shine out through the blackness of that azvfnl night of woe and 
sorrow, and light the way unto the day of the coming of the 
pillar of cloud, in which are the cooling zephyrs of a great 
abiding Hope and Peace. When we see His countenance 
smiling upon us, when the world seems to have been created 
but to contribute to our happiness, when friends are near us, 
when possession cheers us, when the beloved child leans on 
our knee, and the loving helpmate sits by our side, when, feel- 
ing secure in His love, we rejoice as grateful children in His 
Mercies, and abide in His kindness, then indeed does His love 
overshadow us, and His mercy encompass us ; then do we see 
Him as He is, if we are His children, even as the Great God of 
Love and Mercy. But in the time of the darkness, when the 
night has come and hell doth seem to encompass our soul, and 
the gates of the Unseen to gape wide for our entrance, when 
every wind is a sorocco and every voice of that night a moan 

(6) Exodus xiii. 21, 22. 
196 



GOD THE IvlGHT O^ Al^Iy TIME. 197 

of despair, if we be His children, then will we see this pillar of 
tire, glowing, radiant, in the darkness of this night, and it will 
grow brighter, and purer, and more brilliant to our bewildered 
gaze, and it will take on a new personality as the day begins 
to dawn, and the fire that seemed to seeth and twist in the 
circumference of its base and shoot its blazing tongue in terri- 
fying grandeur towards heaven, scorching and withering and 
blistering the soul, to His children, and His only — to those who 
have Faith in Him and are therefore His — every glowing flame 
v/ill develop into a cloud cluster, and every whirling mass of 
tire a cooling zephyr ; the coming dawn will see that pillar of 
fire disappear, and the birth of the day will find us once more 
abiding under His gracious cloud wherein Peace and Plenty 
dwell; and looking at the night with its darkness made alive 
by the Fillar of Fire, and to the Day with its Light and its 
Joy which came from the Pillar of Cloud, we see these two are 
One, and Faith gave the Victory. 

Did you ever see a mass of smoldering timbers and 
ashes, the result of a great fire ? Did you ever look upon this 
smoldering debris in the daytime, and notice what an immense 
volume of smoke sometimes arises, and how little fire there is 
seemingly, if any is perceptible f Did you ever look upon that 
same mass of smoldering debris again at Night, and see how 
that cloud of smoke had become a cloud of fire, illuminating the 
surrounding darkness f And did you ever approach again that 
smoldering debris the next morning and see that cloud of fire 
become a cloud of smoke as daylight approached? Know you 
not that it was the same? That the mass of timbers had in 
it both the hre and the smoke, but only those who saw it at 
Night sazu the fire, while those who saw it in the daytime saw 
only the smoke f In the Heaven of heavens He sits enthroned. 
the bright and Morning Star, the glowing Sun, the evening- 
Starlight. From Him comes Light, ^nd in Him is no dark- 
ness. To those who journey with Him in the daytime, to 
those who, loving Him and believing in Him, make His Life 
their life, and under every and all circumstances have an 
implicit faith in Him, there can come no darkness, for they do 



198 THE MANIFe:STATION O^ THK IDEA. 

abide in Him in whom there is no darkness. To them the jour- 
ney is one of eternal day, of never-ending light. Under every 
and all circumstance they see Him and snp zvith Him and He 
unth them, and for them there can be no night. But to all in 
this Hfe there comes a night. When darkness gathers around 
the soul and seeks to envelop it, when sorrow comes, and grief 
gnaws at the heart like a canker, then the soul is bowed down 
tc the ground, and darkness liJce a pall doth seek to encompass 
it, then, to that child of God there glows in this darkness, in 
this Night of blackness, a great Light to which the soul is 
linked by Faith made supreme by a Hfe, and he sees the dark- 
ness illuminated by it, and in that illumination he sees by faith 
God's brightening love, and he holds fast to that growing 
faith, and the Light grows brighter and the sense of God's 
Love for him more deep, and he see the illumination growing 
still more radiant, and the darkness of the Past made visible as 
the darkness of the Present passes away, and is cast out, and 
then all at once the day dawns, and Love is made manifest, and 
Mercy rides triumphant, and the Son rides triumphant in the 
heavens once more with your soul. Has {0) He not sworn 
never to forsake you? 

Did you ever watch through the long night, when darken- 
ing cloud hid from view the starry firmament, and moon and 
stars gave forth no Hght? When one moved not so much by 
the sense of sight as by the sense of feeling, it, too, dependent 
on the light, and perceiving that which the eye saw not? Did 
you ever notice how the darkness gradually began to develop 
and to be seen out of the blackness that seemed to envelop it, 
a darkness made visible by the coming light? Did you ever 
notice how, as the day approached nearer, as the Sun 
approached nearer the horizon, that at the place where you 
stood — while the Sun was yet far below the horizon — that the 
place where you stood seemed to be the center of light, and 
that the darkness was seen a greater distance from you in all 
directions, both before and behind, in front and in the rear^ as 
that darkness was dissipated by the ever increasing light? Did 
(0) Heb. xiii. 6; Matt, xxviii. 20. 



GOD THE LIGHT OF AI.L TIME. 199 

you ever notice how the rays of light seemed to pierce more 
and more the outer darkness and dissipate it, so that things 
hidden within that darkness, or because of that darkness, 
became visible to your sight ? Did you ever notice, as you 
saw more and more of that Ught which was in front of you, and 
which seemed to radiate from beyond, and which made brighter 
and brighter the way between you and that beyond, that that 
hght seemed to envelop you and hold you as its center, and as it 
grew more radiant before, the farther and farther you could see 
behind? And did you ever notice that just as that darkness 
which had enveloped you entirely, disappeared and gave place 
to the envelope of light and you could see no beginning and no 
Old to the light, behold ! the Sun rode high above the horizon, 
and, gazing upon iT, You saw the beginning and the end of all 
this light, and that v/hich made all things visible? 

So looks the man of Faith. Darkness once enveloped 
him. Faith sprang up within his heart, and with that Faith 
came Light, tor they are One in Him. And seeing, and feel- 
ing, and realizing the Light which has sprang up in his soul. 
he sees it begin to radiate in the Present, even in a changed 
Hfe, and standing in the Present, he sees that Light grow 
stronger and radiate into the darkness of the Past, and the 
darkness of the Future, illuminating both, and as He looks, 
believing in the Light which He sees, which is the true Light. 
he sees that Light grow brighter and brighter, even that light 
v;hich has him as a center, and he sees the darkness, through 
the Light which doth dissipate it, become more transparent, and 
many truths which before he could not sec because of the dark- 
ness which surrounded him and shut them out from his viezv 
have become visible to his soul. And he sees the distance to 
which he can look grow greater and greater because of these 
truths which the light has made visible, and because of the 
Ught which these truths have made visible. As his eyes, even 
his faith, grows stronger with each ray of light from these 
truths made visible, and as the Light grows stronger because of 
these truths his faith has made visible, the man of God sees 
the Light of the Present reaching out and back through the 



200 THE MANIFESTATION OF THE IDEA. 

long Past, and making light the darkness, and overcoming it, 
and casting it out ; and he sees the Light of the Present reach- 
ing out and ahead through the Future and revealing all the 
truth within it, and seeing back to the uttermost Past, and 
seeing that Light shining in everything of the Past, creation, 
governments, social systems, religions; and looking at the 
Present and seeing that Light giving the brightness and glory 
of the governments, social systemsand religions to them; and 
looking ahead at the uttermost Future and seeing everything 
ablaze and brilliant and glowing, government, social system, 
and religion, with that Great Light, he sees no Past, no Pres- 
ent, no Future, for the Light itself — Behold ! the Light 
appears in whom all Truth and all Love, and all Majesty and 
Power, and all Wisdom and Justice, and all Mercy, abide and 
are personified, and that Light is seen to be a PERSONAL- 
ITY— the BEGINNING and END of all things,, and soaring 
high in Heaven's dome gives life and light to all things, even 
that Great Sun, 

Jesus Christ The Word, 

and He and God are 

One! 



CHAPTER XXVI. 



God Is to Be: Worshiped in Spirit. 



(a) **And God spake all these words, saying, 'I am the 
Lord thy God, which have brought thee out of the land of 
Egypt, out of the house of bondage. Thou shalt have no 
other gods before me. Thou shalt not make unto me any graven 
image or any likeness of anything that is in heaven above, or 
that is in the earth beneath, or that is in the water under the 
earth.' " 

Is God a (b) man that He should be graven on wood or 
stone and prayed to? Was the man of flesh, with eyes and 
nose and mouth, and hands and arms, and limbs and feet, and 
body, that stood at Creation's m.orn, the image of God? That 
animal, in whose physical being were combined the elements 
that entered into and composed all physical life, was it made 
in the likeness of God? Was the animal the likeness or that 
which was within yet above the animal and made that animal 
a creature superior to all other creatures, and gave it freedom 
of will and power to know ? Was it flesh ? Then worship it ! 
But if not, then worship not flesh, neither the image of flesh. 
(m) Seth was born an image of his father, a man of flesh, begot- 
ten of the flesh. Was it the form> that moved before the people 
in Palestine that was God? Was it that man of flesh that came 
down from Heaven f? If so, then worship an image of the 
fleshly body. Was it that body He alluded to when He said, 
(7i) "He that hath seen me hath seen the Father"? Did they 
see Him or the temple, the earthly tabernacle in which He 
dwelt? Do you see your neighbor, your father, your mother, 
your sister, your brother, or only the house, their tabernacle? 

(a) Exodus XX. 1. (6) Num. xxiii. 19. (m) Gen. v. 3. (n) John 
xiv. 9. 

201 



202 THE MANIFESTATION OF THE IDEA, 

Tell US, Which? If the flesh, then preserve it as did those 
whom God has selected as the type of darkness and supersti- 
tion and error. If the flesh, then carve on wood or stone a 
man, and above the image of the flesh place the placard, "This 
is the Christ," and bow down and worship it. Gather the 
bones of the unknown dead, and the pieces of wood of 
unknown origin, and playing upon the credulity of thy misled 
devotees, bow down with them and worship them. What if it 
were a piece of the Cross on which He hung, made He not all 
things? What virtue in the wood, beyond or different from 
any other wood, lackmg as it does His Personality? No won- 
der the bones of saints so-called, called so by men and not 
by God, vile some of them, all of them teaching perverted 
doctrines, are treasured as objects of pilgrimage to be wor- 
shiped. Image worshipers, all relics are grist that come to 
their mill. If it was the body that lay in the tomb of Joseph 
that was The Christ, then worship the flesh. But, oh ! if it 
was the soul back of that house of flesh, that divine entity 
called Spirit, which being one with the flesh and yet not the flesh, 
animated it, and gave it life, and personality and being, then 
worship Spirit. Grave not on wood, or stone, or precious 
metal an image of bird, or beast, or man, or woman, for these 
are but the image of the things of the earth. Worship them not ! 
Kneel not down before them ! Worship Him who is above all 
these ; He whom you see not as a bird, a beast, a man, or a 
zvonian, but as the Giver of being to all of these, seen not with 
natural eyes, but by faith. Worshiped not by the telling of so 
many beads on a string, by the recitation of so many stereo- 
typed prayers chattered through with the celerity of a parrot 
calling for food, with the bowing and the crossing of one's self 
before a graven image, but by the spirit suppHcating Spirit, 
by the soul looking past all flesh and beyond earth into the 
land where He lives and reigns and (o) where flesh can never 
enter, and, seeing Him through the eyes of faith, worship Him 

by a 

LIFE. 



(o) 1 Cor. XV. 50. 



CHAPTER XXVII. 



A Willing Offering. 



(a) "And Moses spake unto all the congregation of the 
children of Israel, saying, 'This is the thing which the Lord 
commanded, saying, Take from among you an offering unto 
the Lord. Whosoever is of a willing heart,' " etc., etc. "And 
they came, every one whose heart stirred him up, and every one 
whom his spirit made willing," etc., etc. ''And all the women 
that were wise hearted," . . . "and all the women whose 
heart stirred them up in wisdom/' etc., etc. "And all the rulers 
brought onyx stones," etc., etc. "The children of Israel 
brought a willing offering," etc., etc. 

God asked of each a willing offering, an offering dictated 
jby the impulse of the heart, coming voluntarily, having in it 
no form of coercion or formality. So God calls upon all to lay 
at His feet their treasures, their gold and silver, and houses and 
lands, as a willing testimonial of the indwelling Spirit of Him 
who gave up all things for Humanity. As all things of the 
old religion, which was one of formalism and materialism, are 
a prophecy of the nezv, which is one of the indwelling of the 
Holy Spirit, so the children of Israel, Christ's chosen, the 
children of the kingdom, as they enter into the knowledge of 
the conditions which must be fulfilled to gain entrance to that 
kingdom, will lay upon the altar of God all earthly treasure 
that Humanity as a ivhole may be blest, for none can enter into 
that kingdom whose souls are attached to these things; for if 
the kingdom of Heaven with its treasure is above all the things 
of earth, and one must get beyond these before one can begin 
to enter in through the entrance to this kingdom, how can one, 
loving these and fixing his affections on them, and holding 
fast to them, ever attain to the kingdom when God demands 

(a) Exodus XXXV. 4-29. 

203 



204 THE MANIFESTATION OF THE IDEA. 

tkeir free relinquishment? Not by coercion, not by compul- 
sion, but in harmony with that will made free in the likeness of 
its Creator, and therefore never by its Creator coerced or nulH- 
tied. By the exercise of that freedom, of will, controlled by a 
spirit in unison and keeping step and supping and eating and 
drinking with the Spirit of Him, who, having all these at His 
beck and call, surrendered them all, counting them as naught, 
denying Himself of all even to the death on the Cross, making 
manifest to all men in a Life the Idea in which all ideas center, 
even the sacrifice of Self for others, the sacrifice of the demands 
of the carnal mind to the demands of the spiritual, the making 
manifest in our own lives as much as within us lies, subject 
and controlled by a willing and obedient spirit, our Belief in 
His Life as the TRUE LIFE, even the life of Christ Jesus. 



CHAPTER XXVIII. 



The Shadow. — The Substance. 



(a) "And Bezaleel made the ark of shittim wood," etc , 
etc. ''And he overlaid it with pure gold zvithin and without," 
etc., etc. 

"And he made the mercy seat of pure gold," etc. "And he 
made two cherubim of gold beaten out of one piece," etc., etc. 

(b) "And thou shalt put the mercy seat above the ark, and 
in the ark thou shalt put the testimony I shall give thee." 

(/) "Thou shalt also make a table of shittim wood," etc. 
"And thou shalt make a candlestick of pure gold," etc. "And 
tliou shalt make the sez'en lamps thereof, that they shall cause 
to ascend the light there, that they may give light over against 
the face of it." 

(g) "Moreover, thou shalt make the tabernacle," etc., etc. 
"And thou shalt make a veil of blue and purple and scarlet," 
etc." And thou shalt hang it," etc. "And thou shalt hang 
up the veil under the taclies, that thou mayest bring in thither, 
zvithin the veil, the ark of the testimony, and the veil shall diz'idc 
unto you between the holy place and the most holy ; and thou 
shalt set the table zvithout the veil and the candlestick over 
against the table," etc., etc. "And thou shalt make a hanging 
for the door of the tent," etc., etc. 

"And thou shalt make the court of the tabernacle," etc., 
etc. 

(h) "And thou shalt command the children of Israel that 
they bring thee pure olive oil beaten for the light, to cause the 
lamp to burn always in the tabernacle of the congregation 
zvithout the veil which is before the testimony. Aaron and his 
son shall order it from evening to morning before the Lord." 

(a) Exodus xxxvii. 1-9. (h) Exodus xxv. 21. (/) Exodus xxv. 

23-27- (g) Exodus xxvi. (h) Exodus xxvii. 20, 21. 

206 



2o6 THE MANII^ESTATION Oi^ TU^ IDKA. 

(i) "And take thou unto thee Aaron, thy brother, and his 
sons with him, from among the children of Israel, that he may 
minister unto me in the priest's office," etc., etc. "And thou 
shalt make holy garments for Aaron thy brother, for glory and 
for beauty, . . . and these are the garments they shall 
make," etc., etc. "And thou shalt make the ephod of blue, of 
purple, and of fine-twined linen," etc. "It shall have the two 
shoulder pieces thereof joined together," etc. "And thou shalt 
take two on3-x stones and grave on them the names of the 
children of Israel, . . . and thou shalt put the two stones 
upon the shoulders of the ephod for stones of memorial unto 
the children of Israel, and Aaron shall bear their names before 
the Lord upon his two shoulders for a memorial. And thou 
shalt make the breastplate of Judgment with cunning work 
. • . . And thou shalt set in its settings of stones, even four 
rows of stones ; the first shall be a sardius, a topaz, . . . 
and the second row shall be an emerald," etc. "And the stones 
shall be with the names of the children of Israel, twelve, 
according to their names," etc., etc. "And they shall bind the 
breastplate by the rings thereof unto the rings of the ephod," 
etc., etc. "And Aaron shall bear the names of the children of 
Israel in the breastplate of Judgment upon his heart when he 
goeth into the holy place, and thou shalt put in the breastplate 
of Judgment the Urim and the Thummim, and they shall be 
upon Aaron's heart," etc., etc. 

"And a golden bell and a pomegranate," etc., etc. "And 
it shall be upon Aaron to minister, and his sounds shall 
be heard when he goeth in," etc., etc. *^^And thou shalt 
make a plate of pure gold and grave upon it like the engrav- 
ings of a signet, 'Holiness to the Lord.' And it shall be upon 
Aaron's forehead, that Aaron may bear the iniquity of the holy 
things which the children shall haKow in their holy gifts, and 
it shall always be upon his fafefiead, that they may be accepted 
before the Lord." 

"And Aaron and his sons shalt thou bring unto the doof of 
the tabernacle of the congregation and shalt wash them with 

— ~1I«H 

(i) Exodus xxviii. 



the: shadow. — The substance. 207 

zvater. And thou shalt take the garments and put upon Aaron 
the coat," etc., etc. "Thou shah take the anointing oil and 
pour it upon his head, and anoint him. And thou shalt cause 
a bullock to be brought before the tabernacle of the congrega- 
tion, and thou shalt kill the bullock before the Lord by the 
door of the tabernacle of the congregation, and thou shalt take 
the blood and put it upon the horns of the altar with thy finger 
and pour all the blood beside the bottom of the altar. And thou 
shalt take all the fat that covereth the inwards, and the caid 
that is about the liver, and the two kidneys, and the fat that 
is upon them, and burn them upon the altar. But the flesh of 
the bullock and his skin and his dung shalt thou burn without 
the camp with fire; it is a sin offering." 

''Thou shalt also take one ram, and Aaron and his son? 
shall put their hands upon the head of the ram, and thou shalt 
slay the ram, and thou shalt take his blood and sprinkle it 
round about the altar. And thou shalt cut the ram in pieces, 
and zuash the imvards of him and his legs and put them unto the 
pieces, and upon his head. And thou shalt burn the whole ram 
upon the altar ; it is a burnt offering unto the Lord ; it is a 
S7veet savor and ottering made by fire unto the Lord. 

''And thou shalt take the other ram, and Aaron and his 
sons shall put their hands upon the head of the ram. Then 
shalt thou kill the ram and take of his blood and put it upon the 
tip of the right ear of Aaron and upon the tip of the right ear 
of his sons, and upon the thumb of their right hand and upon 
the great toe of their rigJit foot, and sprinkle the blood upon the 
altar round about. And thou shalt take of the blood that is 
upon the altar and of the anointing oil and sprinkle it upon 
Aaron and upon his garments, and upon his sons and upon the 
garments of his sons with him, and he shall be hallowed, and his 
gcrments," etc., etc. 

"And thou shalt take of the ram the fat," etc., etc., "and 
one loaf of bread, and one cake of oiled bread, and one wafer 
out of the basket of unleavened bread," etc. 

"And Aaron and his sons shall eat the flesh of the ram, and 
the bread that is in the basket by the door of the tabernacle of 



2o8 THE MANIFESTATION OF THE IDEA. 

the congregation, and they shall eat those things wherewith the 
atonement was made, to consecrate and to sanctify them, but a 
stranger shall not eat thereof, because they are holy'' 

"And there will I meet with the children of Israel , and the 
tabernacle (Israel) shall be sanctified by my glory." 

(;) "And thou shalt make an altar to burn the incense on." 

(k) "And he reared up the court around about the taber- 
nacle and the altar, and set up the hanging of the court gate. 
So Moses finished the work. 

"Then a cloud covered the tent of the congregation, and the 
glory of the Lord filled the tabernacle. And Moses was not 
able to enter the tent of the congregation, because the clouds 
abode thereon, and the glory of the Lord filled the tabernacle 
(Israel). 

"And when the cloud was taken up from over the taber- 
nacle, the children went onward in all their journeys ; but if 
the cloud was not taken up, then they journeyed not until the 
day it was taken up ; for the cloud of the Lord was upon the 
tabernacle by day, and fire was on it by night, in the sight of 
all the house of Israel throughout all their journeyings." 

All things in the old was a looking forward to the new, a 
(;) shadow of things to come, a prophecy of that which should 
appear; so when the substance should come, of which all that 
which had went before was but the shadow^ that the shadow 
might be seen lost in the Substance ; swallowed up, obliterated 
in the Principle. 

Did you ever, waking bright and early as the Sun rose 
from its night of obscuration, note how those things which 
stood between the rays of that rising sun and the foreground^ 
or the ground in front of those objects, cast a shadow reaching 
out far to the front, around which the revealing light shone? 
And did you ever notice, as that sun climbed higher and 
higher toward the zenith of his glory, how that shadow grew 
shorter and shorter, and where that shadow had rested there 
remained only the fullness of light? And did you ever notice, 

{j) Exodus XXX. ik) Exodus xl. 33-38. (j) Heb. viii. 5; x. 1. 



THK SHADOW. — THE SUBSTANCE. 209 

as that Sun, that glorious orb of day, records its Zenith and 
shines out clear and full and free, immediately above that object 
which before was an obstructing medium, throwing a shadow, 
how the shadow has. by almost imperceptible degrees, faded 
away, growing shorter and shorter, until it is finally lost in the 
substance, and they all are bathed in light, and there is no 
shadow f Look you first at the shadow, and notice how the 
shadow fades away, and all at once upon your startled gaze 
there breaks the substance in which the shadow finds its ful- 
fillment. 

In all things, natural relations, ideas, thoughts, concep- 
tions, governments, social systems, religions, Christ our God 
was and is the Great Light, and Natural Man (Mind) the 
Obstructing Medium, and the Shadow cast before is that Man's 
(mind's) interpretation or shozving forth of that Light, according 
to his nature, and not as to the nature of the spiritual Man 
(mind); but when that spiritual Man (mind) hath attained to 
that development which enableth him to interpret for himself 
according to his vision, then the shadow (the natural Man's 
interpretation) disappears before the True Light, which is the 
Man (spiritual) himself and his life. 

So look we, with our souls fixed in Him by faith,2ind we see 
that the beauty and loveliness and costliness of the garments 
of the high priest Aaron foreshadowed the infinite beauty of 
the garment worn by the Substance, the great High Priest 
Christ Jesus, even the beauty of the holiness of His character. 
Without spot or blemish, shining with the luster and the glow 
and the beauty of the jewels of the attributes of the Infinite 
God, whose Son He was, combining within His own person- 
ality the Ephod and the Urim and the Thummim, and the 
iniquity of the children of Israel He bore upon His shoul- 
ders, and the Judgment He bore upon His heart, and the 
mark of His Holy Character shall be forever upon His fore- 
head, even that glorious heritage called mind or soul, a mem- 
orial forever before the throne of God of His atonement that the 
children of the Kingdom zmll and shall be accepted of the Lord. 
For, behold, the body and the blood shed for the atonement of 



2IO THK MANII^ESTATION OF THE) ID^A. 

the sin of the world are at the door of the tabernacle of the 

congregation, and he that shall eat thereof — shall eat of the 
shew-bread before the door — shall eat of the Mind of Him who 
was the Sacrifice, and shall partake of His mind and of its Life, 
even its Spirit, and shall become a part of that atonement 
(at-one-ment), and the veil before the holy place, even the flesh 
which is that veil, shall be drawn aside and be lost and done 
away through the revealing brightness of the True Glory, 
and they who have eaten of that Mind and been nourished by 
it through the assimilation of it shall reign ordained as priests 
to serve with Him, and permitted as priests because of the eating 
of His i7tind or soid, which has transformed that soul into His 
likeness, and being in His likeness subject to and controlled 
by His Spirit, to enter into the holy place with Him as sons. 
And the children of the kingdom, each a priest, shall offer up 
to the throne a perpetual ofifering of incense, even a righteous 
life, and shall enter into the Holy of Holies through the minis- 
trations of Our Great High Priest, who continuously ofTers up, 
through the Spirit of His sacrifice, a holy and acceptable 
incense, which shall obtain for His children Mercy and Salva- 
tion from the consequences of Sin. 

At the door of the tabernacle, even at the door of the 
understanding, which is an attribute of the mind or soul, is the 
sacrifice of the natural body, the flesh and blood of the natural 
man, one with the spiritual, appealing through that which the 
natural man can understand, to the spiritual man for that faith 
in spiritual things which is the first step in all spiritual knowl- 
edge. Thus the spiritual man, accepting by faith the testimony 
of His sacrifice according to the lazvs of nature which the natural 
man, one with him, understands, begins, immediately on the 
acceptance of the testimony as regards the natural death or the 
death of the natural body, through this same faith which is the 
property of the spiritual man, to (k) cat of the spiritual body 
which was the real sacrifice. Eating of this spiritual body, 
which was the. mind of Christ and in which abode the Holy 
Spirit, one with the mind of Christ, and which gave life to that 



II 



I^ii^ SHADOW. — THE SUBSTANCE^. 21 1 

mind or soul, the spiritual man begins to develop a mind in 
harmony with the mind of Christ, and one witli His mind, the 
development of that mind into His likeness being made manifest 
in a life of Righteousness — that is, right thinking, right acting, 
right doing. He is thus transplanted at once out of the 
(/) kingdom of darkness, where all that is vile and obscene and 
depraved abides and has its being, into the holy place and 
becomes an inhabitant of that kingdom wherein the Word dwells, 
and is ministered unto by Him. inus, by partaking of His 
body, which is His mind or soul, which is given for food for 
our souls, that our souls may grow into the (jn) fullness of 
the stature of ihe Soul on which we feed, this food being given 
to us through the ministration of The Word one with this 
food which is His body, we are at once brought into that holy 
place where our great High Priest is, our souls are in touch 
with that Great Soul in which The Word abides in its fullness, 
and the Truth which is in the spoken Word, the written Word, 
and The Word within our souls which, abiding in Him in all 
its fullness, gives Hfe to all three, becomes manifest to the mind 
of the spiritual man. Moreover, while we thus abide in the 
holy place, ministered unto by His Spirit, ordained (n) each one 
c priest of God to Man, He. through the perfection of the full- 
ness of His hohness and the completeness of His at-one-ment 
with God the Father, enters into the Most Holy of Holies, 
even where the Father in His fullness dwells, and with the 
names of His disciples inscribed upon the breastplate of His 
own personality gives to them a most abundant entrance with 
Him. Receiving into our minds His Mind through its assimi- 
lation as food, we have within us the gift of the Holy Spirit, 
even His Spirit, that gift being joy, and peace, and humility, 
and righteousness, and grace, according to our needs, and 
spiritual power according to its wisdom, and having received 
into our own mind's m.ind from Him, and having the Spirit 
of that mind transformed into the likeness of His Spirit through 

(I) Peter ii. 9. (m) Eph. iv. 13. (n) 1 Peter ii, 5; Eev. i. 6. Rev. 
V. 10. Rev. XX. 6. 



212 the: manifestation of the idea. 

the spirit of obedience begotten by faith in The Word, we go on 
from {o) glory to glory into a purer and more holy life. 

All prophecy was personified in Him. All the beauty of 
the temple worship was a looking forward to Him. All sacri- 
fice was the signboard, the finger, pointing the way toward 
Him, and was fulfilled in Him. The seven golden candlesticks 
were but the figure, the shadow, the showing forth of that 
which should be personified in Him, nam.ely, the Seven Spirits 
of God, for all these were personified in Him. Of what use the 
light of candle when the Light of Heaven is made manifest? 
Of what use the tabernacle worship, with its priesthood, and 
sacrifice, and formalism, when He of whom it was (/>) but a 
pattern had come? Of what use the pattern when He from 
which all things true are patterned had come? Of what use 
the shadow when the Substance had come? For He came 
holy and accepted by the Father, obedient by suffering, and, 
being without spot or blemish, offered up His body, a living 
Sacrifice to God for Humanity, therein showing the Love of 
God for man in that having been accepted and ordained and 
chosen as His Son, He {q) gave Him to the world, and upon 
the sacrificial altar accepted His atonement. And He by this 
act of consecrating His own body as a sin-ofTering for the 
world, counting His body of fiesh as naught, it being nailed 
to the cross, offered upon the altar before the veil His body, 
even His Mind or Soul, which, one with the body of Hesh, was 
also one with The Word, even God the Father, and entering 
mto the Holy of Holies became a High-Priest for all time for all 
those who' believe. For His mind, which was His soul, which 
was one with the -fleshy having endured all temptation incidental 
to the flesh, and all its agony, even to the cruel agony of the 
death on the Cross, and in (r) death victorious over death itself 
through His resurrection, this SAME souiy, freed from the 
CONNECTION with the flesh, lived oni.y To the Spirit, even 
The Word, which, dwelling as one with His Soul 

(o) 2 Cor. iii. 18. (p) Rom. viii. 2. (g) John iii. 16, 17. (^r) 
1 Cor. XV. 54-57. 



the: shadow. — the: substance. 213 

when His soul was one with the flesh, acting as that 
soul's Monitor and Guide on this earth, after the completion of 
that sacrifice of that man of flesh, became forever an inhabitant 
of the Holy of Holies, where flesh or anything of flesh can never 
enter. It was the Soul that, one with the flesh, agonized in 
the garden of Gethsemane and agonized on the Cross ; it was 
the soul, one with the flesh, that wept at the grave of Lazarus, 
and on the Cross cried out, "Father ! Father ! why hast thou 
deserted me" ; it was the Soul one with the flesh, that cried out 
for human sympathy and found His companions sleeping 
while it travailed in an agony of woe ; it was the Soul, one 
with the flesh, that in the moments preceding the awful death 
on the Cross, turned to the disciple whom He dearly loved 
and commended unto his care that mother who had given Him 
that body ; oh, it was that Great and Noble Soul one with the 
flesh, that, having within Himself the human attributes, hun- 
gered and thirsted for the touch of a kindly hand, a loving 
voice, a generous smile, for that one mark or expression of 
sympathy that makes all the world akin. Buffeted, and 
scorned, and despised, and sneered at, spit upon, and scourged, 
and reviled, that Great Soul, one with the flesh, suffered it. 
Oh, it was the humanity of the Man that suffered at Human- 
ity's hands. It was Christ the Son of Man, begotten of a vir- 
gin, and partaking of her humanity, that endured within His 
obedient, and patient, and loving Soul the awful tempest of a 
soul fighting the combined evil and insidious temptations of 
the world arrayed against Him, and seeking His Soul's over- 
throw. It was the humanity of that Soul that even in its cradle 
was sought that it might be slain, that when it wept endured 
the sorrow of the world, that when it agonized in the garden 
endured the agony of the world for sin and on the Cross paid 
the penalty, that in its contemplation stirs our own humanity, 
akin to it, and suffuses our souls with emotion and our eyes 
with tears. Oh, the awfulness of the agony of that Soul, one 
with the flesh ! — The grandeur of its sacrifice, — the superla- 
tive beauty of its love, — the incomparable sublimity of its for- 
giveness ! It was The Word dwelling in Him in His fullness, 



L. 



214 the: manifestation of the: idka. 

one with that Great Soul, that sustained Him in that battle 
against sin, and evil, and temptation, and gave Him the victory 
over them. It was the Word that spoke Peace to His Soul 
when, in the agony of the garden His followers forsook Him. 
It was the Word, which was one with His Soul, and was Him, 
that sustained Him and buoyed Him up when friends forgot 
Him, and enemies assailed Him and did despitefully use Him. 
It was The Word that said unto the mother, (s) ''Woman, 
what have I to do with you?" (t) even while in loving response 
to her wish His soul responded to her desire through the com 
mand of The Word. It was The Word that said unto Lazarus. 
{u) ''Come forth," even while His soul (z>) wept; it was the 
same Word which said, (w) "It is finished," even at the com- 
pletion of that soul's agony. It was The Word that brought 
that soul from out of the unseen and took it to Himself for ez'er- 
more, and seated Him at the right hand of the Father for ever- 
more. It was The Word giving to that soul, one with the 
flesh, its admonitions and instruction and guidance, tJiat same 
Word zvhich was one zvith that Sou! and zuas Him, that made 
possible the grandeur of the sacrifice, the superlative beauty of 
the love, the incomparable sublimity of its forgiveness. Oh, it 
was The Word God The Father who taught, by His own 
Spirit of Sacrifice, sacrifice to His Son ; by His own Spirit of 
Love, love to His Son ; by His own Spirit of Forgiveness, for- 
giveness to His Son ; by His own Spirit of Holiness, holiness 
to His Son ; by His own Spirit of Mercy, mercy to His Son ; 
by His own Spirit of Wisdom, wisdom to His Son ; by His own 
Spirit of Justice, justice to His Son. Oh, it was the Son of 
Man that, in the spirit of obedience and sacrifice and holiness 
and jtistice, agonized on the Cross. It was the Word one 
with that Son of T^Ian, even the Son of God one with His 
Father, that found joy in that obedient spirit in which were 
made manifest the attributes of the Father of us all, as made 
manifest in His only BEGOTTEN Son, Jesus Christ The 
Word^ 

(«) John ii. 4. (t) John ii. 7-10. (u) John xi. 43. (v) John xi. 
35. (v)) John xix. 30. 



THK SHADOW. the: SUBSTANCE. 215 

The Truth even God was His Father, and had begotten 
Him, and He walked in that straight and narrow path Truth 
liad marked out for Him. His own soul said to itself, ''I am 
the Son of God ; I am God in the flesh ; I am the Idea mani- 
fested ; I am the King of the Jews, yea, not only of the Jews, 
but of Humanity; I am the Way, the Truth, the Life; no 
fnan cometh to the Father but through me ; Before anything 
was that is I was and AM ; He that believeth in me, though he 
Vv^ere dead, yet shall he live.'' He had but to recant that which 
He had taught and the Cross would disappear. ' He had but to 
say, "1 was mistaken, I was laboring under an hallucination, 
what I have told you is all a mistake," and the mob would have 
left Him, for the mob only hated the Truth. He was the Truth 
as was His Father who had begotten Him with the Spirit of 
Truth. His truthful Spirit made Him obedient to the Truth, 
and although obedience to the Truth led to the outstretched 
arms of the Cross on Calvary's hill, He never faltered one 
moment in that (c') obedience. He could no more violate Truth 
in His life, let the consequences be what they may, than His 
Father who had begotten Him and who is the Supreme Force 
in all things could violate Truth (which is His Spirit), as seen 
in Nature and Nature s laws. The Spirit of Wisdom, which 
was His Spirit, showed Him a World agonizing in the throes of 
Sin, wandering far away from its Father's home, greed clutch- 
ing at the heart of the children of the One Father ; hate, envy, 
malice, love of self animating and controlling all lives, a people 
without a Shepherd wandering far from that Path which He 
had trod ; and Wisdom demanded of Him that He should walk 
that Path which Truth had marked out for Him to its End for 
Humanity's sake! The Spirit of Justice, which was His Spirit, 
demanded of Him that the Way be manifested to Humanity 
which leads back to God, that the Soul seeking His Father's 
kingdom might not be led astray into the Broad Path that 
leads to Death, and that the soul might escape the penalty which 
Sin entails. The Spirit of Justice therefore demanded that He 
who knezv that Way walk in it, that all those, even all Human- 

(2) Matt. xxvi. 39. 42. 



2l6 TH^ MANIFESTATION OF THE IDEA. 

ity, who knew not the Way might see the Way as made mani- 
fest by His Life and zvalk in it also! (a) "To whom much is 
given of him will much be required." The Spirit of Mercy, 
which was His Spirit, demanded of Him that He should walk 
that Path and on the Cross (b) signal its fulfillment. The 
Spirit of Love, which was His spirit, yearning with an inex- 
pressible yearning after Humanity, His brothers gone so far 
astray, crying out in intensest agony and incomparable solici- 
tude because of their awful condition, demanded that He should 
make manifest the Majesty and Power of that Love by walk- 
ing that Path that only He could tread. Oh, the Holy Spirit, 
which was His Spirit, demanded the Sacrifice that that Spirit 
which was His Soul's Life might be made manifest, that His 
brothers might partake of that Spirit and receive its Life ! 

Think you then that God found pleasure in the agony of 
that Son on the Cross? Nay, not in the agony, but in the 
obedience. The agony was the gift of Man to His Son, of Man's 
inhwnanity to Man; the obedience, the gift of the Father to his 
best beloved. Still think you then that God demanded the 
cruel and agonizing .death of the Son of Man on the Cross to 
propitiate His wrath? Nay, — but to show His love. The cruel 
death on the Cross w^as the result of man's ignorance of God's 
Love for m,an caused by the hardness of men's hearts, the 
permitting of the death so cruel was for the purpose that all 
men seeing The Father as thus made manifest in His Son, and 
seeing Him as a God of Love, might also seek to become Sons by 
assimilating through faith and a righteous life this sacrificing 
love. Think you it was to satisfy the Infinite Justice of God 
that this cruel death, which was foreknown and foreordained, 
was permitted? Nay, — but to make manifest the Justice of 
God. The death on the Cross was the result of the injustice of 
man, who, finding Him without fault, yet crucified Him. The 
permitting of the death of His Son on the Cross was to open 
up to them — that is, to all men — the Way by which all men 
might escape the consequences of their injustice to man at the 
dictate of an evil mind." through the sacrifice of self for others. 

(a) Luke xii. 48. (h) Lukexxiii. 34. 



THE SHADOW. — THE SUBSTANCE. 217 

In this does God show His In-finite Justice, that having made 
man a free agent, and man having ihrvugh that free agency 
sinned, and therefore passed under condemnation, he doth open 
up a Way whereby man may escape that condemnation by the 
exercise of that same freedom of will, and receive an (x) eternal 
inheritance in place of the one which man lost by his disobedience, 
and which fadeth away. Even that great inheritance, (3') not 
made by hands, eternal in the heavens, which is obtained by an 
obedient spirit through faith in His atonem-ent. Oh, how incom- 
prehensible is the magnitude of the Love of the Infinite Father 
of us all ! 

For the sacrifice of the fleshly body was at the dictate of 
the obedient mind, which consecrated itself upon the altar 
of obedience, and having become obedient in all things, even 
to the sacrifice of all things. He (,c) obtained the reward of 
that obedience in a seat at the right hand of the Father. For 
the kingdom which He obtained by His sacrifice is a Spiritual 
kingdom, and the worshipers are Spirits. And the tabernacle 
is ivithin the soid of man and the sacrifice at the door, (a) For 
the body is the temple in which dzvelleth the Holy Spirit, even the 
spirit of the High-Priest Jesus, and we are priests chosen of 
God, — not one of us, or a few of us, selected by a self-appointed 
tribunal, or a man who is that tribunal's head, but all of us who 
are believers in His Son, — and we offer up zvithin our own 
hearts, without the intercession of any man, the supplications of 
contrite hearts, coming (b) before the throne of Mercy with 
all boldness, for we have a (c) High Priest ordained forever, 
having sacrificed once for all, even the sacrifice of Himself, 
and in the (d) closet, m the privacy of our ozvn soids, we confess 
our ozi'n sins, and look in faith for mercy. For, behold, He 
stands at the door and knocks, and he that opens to Him and 
shall believe in Him as the Son, and shall accept His sacrifice 
as an atonement made for him, (e) shall partake of that body, 
namely His mind, for it was not the fleshly but the spir- 

(a;) 1 Peter i. 3, 4. (y) 2 Cor. v. 1. (z) Heb. viii. 2. (a) 1 Cor. 
vi. 19. (6) Heb. x. 19-22. (c) Heb, v. 6. (d) Matt. vi. 6. (e) Rev, 
iii. 20. 



2l8 THEJ MANIFESTATION OF THK IDKA. 

jTUAiv BODY THAT agonizi:d ON THE CROSS, shall eat of the 
shew bread before the veil of the holy of holies, and receiving 
into his ozini soul more and more of the soul of Him who, as a 
High Priest before the throne of the Hying God, intercedes 
through the sacrifice He made for all time for all men, shall go 
on from (/) perfection to perfection, casting out the old self 
and renewing the new, holding under the fleshly body, the 
outzvard man, that the inzvard man may glorify God, through 
the ministrations of the High Priest in a life of sacrifice for 
others. 

For as Aaron and, his sons ate of the shew bread at the 
door to the sustenance of the physical body, the food being 
taken up by the body and assimilated by it, giving it strength 
for the duties to which it was called, so must those who are 
the children of the atonement (at-one-ment), if they be truly 
children, since they (g) are Priests of God and His Son Jesus 
Christ, eat of His body and assimilate it, and make His body 
(Soul) part of their soul, by surrendering their Spirit to His 
Spirit ; and having surrendered their Spirit to His Spirit and 
eaten of His body (soul), and drank of His blood (Spirit) which 
gave life to that soul, even the Spirit of Holiness, the result 
of that assimilation of His body and its life, of His soul and its 
Holy Spirit, will be shown by a life! By a life of self-denial, 
of humilitv. of meekness, of temperance, of love. For these 
were and are in^ \li) fruits of His Spirit, and (i) none can have 
His Spirit and not haz'e these. 

Aaron's priesthood was of man in that it was a priesthood 
of formalism, of ritualism, of the sacrifice of animals. It was a 
priesthood beginning with Aaron, having a beginning and an 
End. Christ's was a Priesthood from God, having God's per- 
sonality, it was made manifest in Christ Jesus, it sprang from 
God, it centered there, and reaches its climax there. It never 
had a beginning, it (j) never can have an end. For Christ 
Jesus The Word was one with God, and was God, and Christ 
Jesus and the Priesthood are One. For the body nailed to 

(f) Heb. vi. 1. (cj) 1 Peter ii. 2-9. (h) Eph. v. 9. (i) Matt. vii. 
20. (j) Heb. vi. 20. 



THE SHADOW. — THE SUBSTANCE. 219 

the cross, suspended by cruel nails piercing the quivering flesh 
of hands and feet, was but the outzvard form of an inward 
sacrifice. The priests offered up the unthinking, unknowing, 
unreasoning beast. The agony zvas not the priests ; the con- 
secration of obedient sacrifice was not the beast's. They were 
both actors in a formalism. But for Jesus the sacrifice meant 
the personification of the consecration of every attribute of His 
being to the Divine Will and the (k) realising of the azvfid agony 
in connection with that obedience. 

The sacrifice He made was the sacrifice of the fleshly body 
with its desires, inclinations, impulses, the body of the flesh to 
the higher demands of the Spirit. The nailing to the cross 
and the resulting agony was the sequel, the climax, the fulfill- 
ment of that sacrifice. It was the Spirit, that, one with that 
flesh, made the sacrifice. It was the Spirit, one with that flesh., 
that endured the agony. It was the Sacrificing Spirit, then, 
that the sacrifices of the temple looked forward to, and it was 
the Spirit of Sacrifice that made Him both the Sacrifice and the 
High Priest who oii'ered it. The nailing to the cross of the 
natural body was but its accompaniment. The sacrifice of the 
body on the cross in itself gave no pleasure to God, but the 
Spirit of obedience to the Truth, even God, unto death pro- 
claimed Him as His dearly beloved Son, begotten by His 
Spirit, and in the obedience was the joy of the Father. The 
devout Jew, responding to the promptings of that inward man, 
and comprehending that inward Voice but faintly, but acting in 
harmony with that Voice according to his comprehension of it, 
offered up the animal sacrifice. God loved not the sacrifice; but 
blessed the obedient Jczv, zvho, through this sacrifice made evident 
his OBEDIENT SPIRIT, WHICH GAVE LIFE to that temple worship. 
That which was within the man was the true worship, and 
when He w^ho gave life to the True Worship was made mani- 
fest, then the True Worship, even the worship of the Spirit in 
spirit and in truth, came in and was seen to be a worship 
separate and apart from the temple worship, which was one 
of formalism and carnal ordinances. It was as though God 
(k^ Matt, xxvii. 46. 



220 THE MANIFESTATION OF THE IDEA. 

said to the Jews, "That Spirit of obedience within you which 
prompts you to take part with a devout and contrite heart in 
the temple worship and uphold its ordinances and its sacrifice 
of animals and its carnardisplay— that Spirit I love. Behold, 
I show you Him who hath been the life of that obedience, and 
therefore of that temple worship. I make that Light manifest 
to you in a Life, so that you, seeing this Life, may no more 
walk after these carnal ordinances, worshiping them, but walk 
m the footsteps of this Life by living His life and worship Spirit 
indeed in Spirit.'' If, then, the worship had been from 
(/) within, and not from without, if they had indeed observed all 
the law in relation to the temple worship because of an obedi- 
ent Spirit toward God, and not through hypocrisy, immediately 
on the coming of Him in whom this Light lived and was per- 
sonified, they would forsake the temple worship with its ordi- 
nances for the worship of Him in whom this {m) Spirit within 
them found its birth and its home, and by the affinity of their 
natures would be attracted towards each other. Thus when 
Christ spoke to certain Jews He told them if they had 
(n) known the Father, they would have known Him ; and again 
He calls them (p) children of the devil, the thought being their 
conforming to the temple worship, and the law was hypocrisy 
and not the result of the earnest desire of an obedient spirit to 
do that which would be pleasing in the sight of God. They 
worshiped to be seen of men. If they had worshiped to be 
seen of the Father only, they would have recognized Christ as 
the True Worship. 

If it be said that Christ conformed His life to the Jewish 
law in all things as regards meats and all the ordinances, it 
must be remembered that He was that which gave these life, 
and that they were all fulfilled in Him. What ! the eating of 
meats and circumcision and all the other ordinances fulfilled 
in Him ? Yes. Not that there was any merit in these things 
of themselves, but they were the means in the hand of God to 

(l) Kom. ii. 28, 29. (m) John viii. 38. (n) John viii. 55. (o) John 
viii 44. 



THE SHADOW. — 1'HE: SUBSTANCE:. 221 

develop the Truth of which they were the shadow. It was 
that perfect spirit of obedience and faith that was complete in 
Him, and being complete in Him gave the fullness of complete- 
ness to His obedience to the temple worship. It would have 
been impossible for Him to have failed to comply with the 
demands of the temple worship, and the eating of meats, and 
circumcision, and still to have that completely obedient spirit, 
for it is manifest that the new could not come in until the old had 
been fidHlled, and the old could not be fulfilled — that is, it 
could not be complete — until it had been filled fidl of this obedi- 
ent Spirit, and it could not be filled full of this obedient Spirit 
until He who Ulled it full had made manifest the fidlness of the 
completeness of that obedient Spirit by the greatest Sacrifice the 
obedient Spirit can make, even the {p) sacrifice of His own life. 
Thus we see that the nailing to the Cross was the fulfillment 
of the temple ivorship. Having fulfilled by filling full the old 
worship by a life whose completeness was the Cross, with that 
fulfillment that temple worship and its ordinance passed away, 
being completed, and He who had fulfilled it transformed all 
things by that fulfillment and made all things New, and He 
Himself became the True Worship. Thus He {q) destroyed not 
the law, but fulfilled it, and remained as its eternal life. For 
that which was of the flesh, of formaHsm, or carnal ordinances, 
was complete at the moment He cried, "It is (r) finished," and 
that to which it pointed came in and filled it full of the Spirit. 
With the passing of the {s) old there came in the new. It will 
be seen that there was not and could not be any break in this 
religion which came from God. It was a continuous progres- 
sion of Man toward God, or a continuous reaching out of Man for 
God. The Word God was the Light which shone first into 
the Soul of Man in Eden's garden. Like a (a) vigorous seed 
which, sown in the earth, comes forth as a tree, and, spreading 
its branches over the earth, encompasses all things, so is the 
seed sown in Eden's garden the same seed, even that Great 

(p) Johu XV, 13; Rom. ii. 6-8. (g) Matt. v. 17, 18. (r) John 
xix. 30. (s) Heb. ix. 8-10. (a) Matt. xiii. 31, 32. 



222 THK MANIFESTATION OF THE IDEA. 

Light the Word, which shed its rays through every ordinance 
and ceremony of that Jewish religion, and which, coming to 
its Zenith, blended it all into its own Personality, and pro- 
claimed that Personality as the True Life, continuous, without 
beginning and without end. 

Thus (t) by His very obedience has He loosed us from 
these formalisms of a dead Past, and by His own sweet and 
obedient and sacrificing Spirit proclaimed the True Worship. 
Thus we see, with the passing of the sacrifice of animals which 
ended in a human sacrifice, For US, there came in also the 
(u) Spiritual sacrifice, which teaches us to (z') sacrifice OUR- 
SELVES for OTHERS. No more the sacrifice upon the 
wooden altar of the flesh of the animal, but the sacrifice upon 
the altar of consecration of the animal man, with his greed, 
and his lusts, and his impulses, and his desires, to the higher 
demands of the soul. No more sacrificing others for our- 
selves, but sacrificing ourselves for other. Bringing to that 
worship every attribute of mind and every possession of what- 
ever character, and sacrificing it upon the altar of Humanity's 
welfare. 

All (w) the old ordinances, which were carnal and of the 
flesh, were blotted out, abolished, being nailed to the Cross. 
How? With the body in which was a fulfillment of all these. 
And being fulfilled, they, as fleshly ordinances, obligations, 
formalisms, passed away, and that which they prefigured, 
namely, the spiritual, came in at the same moment they passed 
away, simultaneously with this passing, and filled all things with 
it. Before, the shadow. Behold, that zvhich made the shadow^ 
made manifest. The shadow nothing, the Substance every- 
thing. Before, the shadow cast on earth from Heaven ; 
behold ! the Word filled that shadow full of the True Wor- 
ship, the true sacrifice. The True, and made it manifest. Not 
in a formalism, but in a life. The shadow lost in the Sub- 
stance. Formalism in a Life. The ordinances giving place 

(t) Heb. X. 9. (u) 1 Peter ii. 5. (y) Gal. v. 13-26; Kom. xii. 1. 
(lo) Col.ii. 14-23. 



THE vSHADOW. — THE SUBSTANCE. 223 

lo the ordinances of the Spirit. The worship of Heaven made 
manifest on earth. The divine Sacrifice made manifest in a 
divine hfe. The Divine Tife made manifest in a divine sacrifice. 
The divine sacrifice made manifest in a fleshly sacrifice, that all 
seeing the sacrifice of the natural body upon the natural cross 
may look through this veil, (x) which is Flis flesh, and see the 
divine sacrifice with the eyes of faith. Let, then, that child of 
God, that Son of the High Priest, a priest himself, offering up 
before the throne his plea for Mercy through the atoning blood 
of the Great High Priest, let this child of the kingdom, whose 
right ear is tipped with the blood of the Slain sacrifice, whose 
hand and whose foot are tipped with His blood, who stands at 
the right hand of the living God, and reigns as a priest with 
Him who reigns as a High Priest at the right hand of God, 
receive into his soul that which he hears and make it manifest 
by his acts and deeds and daily zvalk. 

Has the Divine been made manifest? Then why still 
cling to formalism, making of none effect the divine sacrifice? 
Why {y) torture the spirit by lashing the body with goads and 
mflicting upon the body cruel stripes? Think you peace can 
be obtained by such a crucifixion, such a maltreatment, such a 
barbarous chastisem.ent of the flesh? Know you not you do 
but deny His atoning power? Peace wiU never come. His 
Peace, never ! Never ! ! NEVER ! ! ! to him or her who 
thus makes of none effect the hanging of that body on the 
Cross, {z) Once for all He made the sacrifice of the body, 
offering it on the cross that formalism might be nailed there with 
it; will you still continue to pervert the meaning, thus laying 
up wrath unto the day of wrath? For what use the golden 
censer, the robes of scarlet, the tiara, the pomp, the display, 
the formalism of v/orship? From whence your authority? 
Know ye not these things are an abomination in the sight of 
the Lord? Is the old priesthood still alive (a) and Christ not 
yet come ? God has marked thy formalism for destruction, and 
upon thy head will He visit His displeasure ! (b) Was not the 

(x) Heb. X. 20. (y) Col. ii. 23. (z) Rom. v. 17, 18. (a) 2 John 
vii. (6) Exodus xxv. 37. 



224 "^^^ MANII^ESTATION OF THE IDEA. 

Spirits of God made manifest in His Son, each Spirit a glorious 
Light focused upon the mercy seat where God in His fullness 
dwells? Did not the Light from these Spirits of Christ the 
Son, dwelling as One in Him, meet in correlative glory in The 
Father? Did not Christ jrveal this glory f Was it not all ful- 
filled in Him ? Why, then, this dead formalism, this empty shell 
of the past? Why this burning of waxen tapers? Oh, thou 
worshipers of a cast-out formalism, will the Spirit of God 
strive with you always? Shall darkness forever envelop thee? 
Blind leaders of the blind, linked to the Past, and its darkness 
the world would drift back into the despotism of ages long past 
if thou didst but rule ! Thou art marked for destruction, and 
thy formalism and thy ceremonies and thy priesthood shall 
pass away. Did not Christ open up the way for all men to the 
mercy seat through Him? Is not the approach to Him 
through a believing and penitent heart? — through a contrite 
spirit? — a sincerely contrite spirit? Is (c) not every believer in 
Jesus Christ as The Son of God ordained a priest? Is not the 
way open for him to approach the throne of the Omnipotent 
God, even The Father, through the Son Christ Jesus who 
became the (c?) Way through His sacrifice? For what pur- 
pose, then, these confessionals, these penances, these telling 
over of prayers, as a recompense for the discharge or forgive- 
ness of sin at the dictate of some priest? Lender what promise 
forgive they sins who are themselves deniers of Christ's Priest- 
hood? Oh, Greed hath begotten thee, and Lust of Power 
nurtured thee in her womb ! Thou art a stench in the nostrils 
of the Living God, and (e) He hath decreed and proclaimed thy 
downfall ! Know you not that (/) none can approach The 
Father except through Christ Jesus? Hast thou taken upon 
thyself, on thy shoulders, the names of the children of Israel 
and their sins, and doth bear their iniquity that tJiou dost remit 
their sins and forgive them ? Know you not their prayers will 
remain unanswered, and their confession of sin unheard, 
except it come through Christ Jesus? What assurance have 

(c) 1 Peter ii. 6-9. (d) John xiv 6. (e) Rev. xviii. 2. (/) John 
xiv. 6. 



THE SHADOW. — the: SUBSTANCE. 22$ 

they that you are divinely appointed? Know you not that 
their confessions are as dead ashes on an ocean waste? That 
their repetitions of a certain stereotyped prayer a certain 
number of times can bring no forgiveness for sin, either to them 
or to you, who do thus deceive both them and yourself? 
ig) Know ye not that you will have to give an account for 
these perversions of that which is given in Truth ? 

Before the door of the temple of the Soul lies the body of 
His sacrifice. Upon the altar of consecration of the life that 
now is to His service lies the sacrifice. Let each child of the 
kingdom, each one of the chosen children of Israel, eat of that 
flesh. His body, even His mind and His soul, and drink of His 
blood, which gives life to the body of flesh, even His Holy 
Spirit which giveth Life to His soul and to all things, that as 
priests before His throne our lives shall ascend as the odor of a 
sweet incense to the throne of His Mercy, and in the confess- 
ing of our sins to Him find our forgiveness through His atone- 
ment, every step in the journey of this life bringing us nearer 
to the at-one-ment, where our heart, soul, mind, body, shall be 
consecrated to His service, worshiping Him in Spirit and 
Truth, that we may grow into the fullness of the stature of 
obedient sacrificial service of Our Lord and Our Sacrifice, 

JESUS CHRIST OUR SAVIOR. 

(g) Matt. xii. 36-37. 



(ii Corinthians v. i6, 17.) 

''Wherefore henceforth know we no man after the flesh: 
yea, though zvc have known Christ after the flesh, yet now 
henceforth knozu we Him no more. 

''Therefore if any man be in Christ, he is a New creature: 
eld things are passed away: behold, all things are become New." 



(Revelation xxi. 5.) 
"And He that sat upon the throne said, Behold, I make 
all things NEW." 



CHAPTER XXIX. 



Thk Birth of Jesus. 



Through the long series of writmgs which chronicle the 
history of the Israelitish people there is continuously kept be- 
fore the mind of the patient, thoughtful, beUeving reader the 
one Great Purpose of God and the manner in which He 
brought that purpose about. He raised up a separate and 
distinct people, kept them separate from other people, for the 
one great and absolute and ultimate end that through them 
might come a Savior of the World. The laws of heredity and 
environment continuously evident in all this wonderful and 
strange history. The casting out of Ishmael, the acceptance of 
Isaac, of Esau, the acceptance of Jacob, of Phares, — down 
through all the ages a discriminating selection that in the 
fullness of time One begotten of a woman might, according to 
and in harmony — in full harmony — with this law of heredity 
and this law of environment, embody in His own personality 
rhe virtue of a Son. As Ages had with ceaseless toil been 
at work to produce Him who was to be the world's Savior, so 
also had the ages bent their energies to the creation of her 
who bore Him in her womb. 

A peasant of Galilee, yet in her veins flowed the blood of 
Kings. The sweetest singer that ever sang through sacred 
story her progenitor, (a) The blood of Prophets and Patri- 
archs blended with that of kings and warriors in her veins. 
The faith that sustained a David, even in the hour of his most 
intense agony and remorse for his most grievous Sin, was 
hers by inheritance. The refinement and graces of the noble 
born was hers by centuries of birthright, and gave to her both 
dignity and grace. The story of Abraham, Isaac and Jacob 
was to her most sacred, and no question entered her mind as to 

(a) Luke iii. 23-38. 

227 



228 THE MANIFESTATION OF THE IDEA, 

its authenticity, (b) Their God was her God, and their faith 
her faith. That the waters of the Dead Sea banked themselves 
on high at the command of Moses she had never questioned, 
and beHef in the (c) budding rod of Aaron, of (d) the children 
in the fiery furnace, of (e) the Sun that stood still at Joshua's 
command, of (/) the falling walls of Jericho, of (g) Jonah and" 
his existence three days in the whale's belly, was to her a part 
of her very existence, and demanded no demonstration that 
she might give them credence. Like (Ji) as a child she accepted 
these revelations of the Beneficence, Omnipotence, Omni- 
science, Wisdom and Guardianship of the God of her people. 
Centuries, yea, millenniums of avoidance of everything vile and 
filthy, and which savored of darkness and debauchery and 
degradation, had found their full fruition in a soul sweet and 
pure and holy, in which abode, like a flower of sweetest incense, 
the spirit of holiness. 

The law forbidding certain meats as profane, holding up 
continuously to the people the swine and its filthy wallow, the 
owl and its ways of darkness, had impressed day by day, year, 
by year, century by century, cycle by cycle, upon a race of 
ancestors the abhorrence of all things vile and unclean, and 
which savored of darkness, and a love for that which was pure, 
wholesome, light, until their fulfillment was found, as regards 
v/omanhood, in the sweet and lovely character whose every 
breath was a token of the pure soul within. Centuries, yea, 
millennium on millennium, had contributed their quota of 
belief in the one indivisible True and Living God to give to 
her the belief that Never questioned. 

Oh, belief! Belief! BELIEF!! (O Through the march 
of the centuries thou hast kept thy way. A spark scintillating 
with the first ray of light, which shot from heaven's dome and 
lighted up Thy Face, and spanned the heights and linked 
man's soul to God in Eden's awful catastrophe, thou hast 
been the star to which Hope anchored. Down through the 

(6) Heb, xi. (c) Num. xvii. 8. (d) Pan. iii. (e) Josh. x. 12-14. 
(/) Josh. vi. 20. (g) Jonah i. 17. (h) Matt, xviii. 3-6; xix. 13-15; xi. 
25, 26. (i) Heb. xi. 



THK BIRTH OF JKSUS. 229 

centuries, oh, thou dearest gift to miserable man, thou hast 
come, growing stronger and brighter and more precious until 
that glorious spark hath kindled into an enduring and imper- 
ishable flame of unquestioning Trust, and doth find a safe 
and secure harbor in the soul of the pure and holy virgin by 
whom was made possible the begetting of a Son in the flesh. 
A Faith which, coming down through the centuries, 
brought with it obedience, and left on Israel's history the 
story of repentance for disobedience, and was the great force 
which welded together the noble traits of character that made 
her the mother of a Son. 

Through centuries the belief in the true God had held the 
people together with tenacious clasp, made possible her peo- 
ple, her history, her destiny. Had maintained ceremonies, and 
ordinances, and laws, that in the fullness of time these might 
all meet in One, who, finding these all fulfilled in Himself, for 
the begetting of whom all these were ordained, would look 
beyond them to the principles of which they were the shadow, the 
finger, the signboard, pointing the zvay, and fill them full of 
the Spirit. 

David and Isaiah and Daniel and others chosen of God, 
looking down through the ages and grasping with prophetic 
eye, through the inspiration of the Word, the ultimate end of 
the forces at work in the Israelite nation, saw the culmination 
of these laws of heredity and environment. They heralded to 
the Israelitish people the promise of a King who should save 
His people — a Redeemer begotten of a virgin. Down througli 
the ages came Faith in the True God — the God whose attrib- 
utes are Love and Wisdom and Mercy, Power and Justice, and 
Holiness and Majesty, and Truth. Faith in these as the true 
principles were hers at birth. The Word taught her that in 
the God of The Word and her people these principles were 
personified. Millennium upon millennium had taught the 
glory of God. David sang of it. In her, love of those princi- 
ples which have their fullness in God was inborn by inheri- 
tance. The law of cleanliness, which runs all through the old 
Jewish law, was a great force at work through generation after 



230 THE MANIFESTATION OF THE IDEA. 

generation, purifying the soul; in her this purity became a 
part of her soul by the law of heredity. Centuries upon cen- 
turies had added to the belief in the coming of a Savior. 
When distress and suffering assail, the promises long ago 
made come upon us with irresistible force, and the soul sighs 
for their fulfillment, and Hope cheers the heart dominated by 
faith in the promise. Faith in the fulfillment of the (7) promise 
made by the prophets, and recorded in His Word, was the 
strongest in the day of their necessities. This fulfillment was 
at hand, according to the interpretation of the prophecies. 
The belief in the fulfillment of the promise of God, as made 
through His chosen spokesmen, grew stronger and stronger 
with the ages, and was strongest at its fulfillment. The Belief 
grew^ stronger and stronger until it was fulfilled in its REAT/I- 
ZATION. BeHef is an attribute of the soul, of the mind. 
The mind, or the soul, and the body are one. The mind is just; 
as much the product of the law of inheritance and environment 
as the body. They are both subject to these laws. The belief 
of the parent, the mental position of the parent on a given 
subject, the condition of the mind in relation to its belief of 
certain things will be transmitted to the child and will write its 
characters in the body and the brain (which is the seat of mind 
and one with the body) of that child by the law of heredity. 
The thoughts, desires, {k) beliefs of the mother and father at 
time of conception, and of the mother during pregnancy, will 
fix themselves upon the offspring unfailingly, because the child 
is a part of the mother and the mind of the mother, which is one 
with her physical being, is the unconscious moulder of the 
body and therefore the brain of the child. The child brought 
into existence and receiving life from the father, receives 
therefore, unto itself the personality of both its father and its 
mother. 

The belief in the Truth as God, and God as the Truth, 

begotten in Eve in the beginning, was transmitted to Seth. 

her son. Let it be reiterated so that none may misunderstand: 

Belief is an attribute of the mind or soul, and the soul and body 

(j) Isa. ix. 6, 1, (k) 2 Tim. v. 



THE BIRTH OF JESUS. 23 1 

are One. The child, if begotten of a mother who loves the truth, 
will hate deceit of all kinds intuitively. It will love the Truth, 
The child whose mother loves purity and is herself pure in life 
and thought, will be pure also, even from its mother's womb, 
and will love that which is Pure. Let it have a mother whose 
faith in God is strong, and the child will be a child full of 
trusting confidence in all whom she meets, and distrust no one. 
Let a child have this pure, hving, trusting disposition, and let 
it hear of God as taught in His Word, and as was taught by 
The Word, and she will at once accept Him as her God, and 
love Him, because He will he the embodiment of those principles 
the love of which are inborn in her, and which are the controlling 
factors in her life, even from her mother s zvomb. 

The child's nature can be changed by giving it a different 
environment, and the belief that was predisposed in harmony 
with all that was noble and to be prized, can be directed into 
an evil channel and fixed on evil things. In like manner can 
the child whose loves and likes and incHnations are evil, be 
brought into a new state of soul or being by changing its 
environment. Belief, then, can grow, and is subject to the 
same law that governs attributes of the mind. It can grow 
and continue to grow until it becomes merged into and 
becomes a part of that in which it believes. This is its fulfill- 
ment. 

The natural man — that is, the mind of flesh — has no 
truth within itself as regards the things of the Spirit. But if 
his brain and the nerves are perfect, every impression made 
upon that brain will be absolutely perfect, and the mind will 
see everything as it is. That is, every natural thing. If the 
spiritual mind is equally developed with the natural mind, and 
is perfect also, the spiritual mind will interpret that which the 
natural mind receives, perfectly. Adam was a perfectly devel- 
oped natural man. His brain was perfect in every part, as 
were also the nerves leading to it. (/) But there was no 
development of the spiritual. He, therefore, seeing only with 
his natural eyes, and having no faith in that which he could not 

(I) 1 Cor. XV. 46. 



232 THE MANII^KSTATION OF THE IDEA. 

see, refused to believe the Truth when it spoke to him, even The 
Word, which spoke to him in the beginning of spiritual things, 
and he fell. When he fell from his estate of bodily purity, and 
mental purity as well, these same nerves recorded upon his 
brain and made known to him that The Word which he had 
rejected was true. There was war in his own brain and nerves, 
and the equipoise was destroyed, and through these sensations 
which he as a natural man could feel and know, the (m) spiritual 
mind began development. That is, the mind which knoivs 
spiritual things through faith. Faith in The Word was the 
result. Faith in that which is {n) not seen took root in his mindy 
and faith in the unseen began development There can be no 
spiritual life without spiritual knowledge, and as that knowledge 
is a part only of the spiritual man, that mind which is entirely 
carnal or of the earth, even if it were a perfect natural mind, 
would cease to exist at the death of the natural man. Thus 
the animals cease to exist when they die, because they are 
incapable of understanding or entering into the life of the 
Spirit, even God, who is the Life of all things. But God im- 
planted in man a soul when He breathed into man the breath 
of life, and man became a living soul, a Spirit, undeveloped^ 
that could never die because of its source and sustaining envi- 
ronment. The development zvas of the flesh only, which 
(o) sprang into life fidl-grozvn, zvith all its passions. 

iVdam havmg through his disbehef received into himself 
a condition of being both mind and body, through the Impuri- 
ties of each, which separated him from The Word, it became 
necessary before that Word could come fidly in fo^ich with 
that mind again, that the mind should be made pure, as in the 
beginning. This could only be done by a restoration of the 
body of flesh, one with that mind, to a state of physical perfec- 
tion. The fall of man, in the beginning, was not because of 
impurities in his physical being, or because he had violated 
any physical law, but because of the mind itself, which through 
its disobedience fell and drew the body of flesh down with it. 
The disobedience was spiritual, and the body became poisoned 

(my I Cor. XV. 46. (n) Heb. xi. 1. (o) Gen. ii. 7. "■ 



THE BIRTH OF JESUS. 233 

because of the poisoned ]\Iind. The restoration of that body 
to physical perfection, which means a perfectly harmonious and 
fully developed brain, as well as nerves and muscles, was there- 
fore absolutely dependent on the restoration of the Mind to its 
previous sinless condition and the Environment which it had 
in the beginning, but which it disbelieved, even God. 

When Adam fell and his Mind lost its equipoise, and his 
body its perfection, there stood between his mind, vi'hich zi'as 
him, and this Environment, even God, this imperfection of 
being. He received, therefore, only The Word in a degree, or, 
in other words, he was not able to conceive in its fullness 
truth which he received. The imperfection of his being 
caused imperfection in his understanding. But he believed that 
zvhich he did receive. So did the Jewish people. Their whole 
history is the story of that belief in the Word zvhich they did 
hear. Xot that they heard His Voice fully, for if they had 
they would not have said, ''An (p) eye for an eye, and a 
tooth for a tooth,'' for He taught differently; but they heard 
His Voice as much as their materialistic natures would allozv, 
and believed that Voice and had faith in the Voice, even the 
Word, and God was with that faith. That they indeed heard 
His Voice, and that that Voice was in the ascendant, all who 
faithfully study the Word or the Book must believe, for there 
is the beginning of the manifestation of the Word at the very 
beginning, and every record of the history of God's dealing 
with the Jews, and their conception of Him and His A'oice, are 
so many footprints showing* the road along which the Idea 
journeyed ; and the patient; believing reader, seeking Truth, 
even the Idea, even The Word, even God, and finding the 
first footprint in the beginning, when [Man ate of a natural 
fruit in a natural garden, on up to the call of Abraham, the 
father of the natural or fleshl}^ Israel, the soHcitude that the 
heredity and environment of the flesh might be of Israel, the 
twelve sons of Jacob, the selling for money of the best beloved 
Son to the Egyptians, the slavery of Israel in the land of their 
enemies, the raising up of the leader INIoses, the journey 

Qj) Matt. ii. 38, 39. 



234 'I'HE: MANlFi:STATlON OF THK ID^A. 

through the land of sin, the pursuit by their enemies and their 
enemies' king, the despair of the Israehtes, their crossing of the 
Dead Sea, the overthrow and eternal destruction of their ene- 
mies, their wanderings in the wilderness, their attainment of 
the Promised Land, the refusal to permit their leader Moses, 
who was of the flesh, to enter the promised land, the history 
of Israel, the accuracy of their prophecies, the enslavement in 
the city of Babylon, and finally the beheving reader, seeking 
always the Idea, even the Word, even the Truth, even God; 
and having been ofttimes baffled, yet always finding again the 
footprints which mark the road, the Idea, which is on before, 
took, stands with bowed head before the manger at Bethlehem, 
whose encircling arms cradled at its birth the body in which, 
one with it, was personified Him w^hose footprints he had 
followed in that long journey from the birth of man in the 
beginning to the birth of Alan in the Manger, even the Idea, 
even the Word, even the Truth, even God, and taking up that 
journey again from the caressing arms of the manger and 
following those footprints again, filled full and running over 
with its awful agony, on, on, and UP, until he sees that quiv- 
ering body of flesh held in cruel bondage by the outstretched 
arms of the Cross, and seeing, beholds the journey's end, for, 
behold, the 

IDEA MADE MANIFEST, EVEN GOD. 

That you might see, and seeing knozv you see, this Idea 
as the controlling factor in all things, all that has been written 
in this book was written. For this reason these many lessons 
have been taken from the story of the Word's dealing with 
the Israehtes, and these lessons spiritualised, that you might 
see that it was this that was Spiritual, even the Word, even the 
Truth, even God, even the Idea that was the Force, the Power, 
the Controlling Factor in all this. If you have failed to grasp 
it, then you have failed to grasp the purpose of all that has 
been written. If you have failed to see that there is but One 
Law, even God, then you have read in vain. If yoit have failed 
to grasp the thought that every law that controls the Universe 



THK BIRTH OF JESUS. 235 

of Worlds is but the work of but One Law, even God, then 
thou art dull of hearing. If you have failed to see that the 
Law of Heredity and Environment is fixed in God, and there- 
fore unchanging, then has this book been written in vain. If 
you have failed to grasp the thought that the same law of faith 
that has given to us our knowledge of the heavens and the 
earth and their elements is also the law by which the Soul 
reaches out after God, the Giver of all Knowledge, then are 
you yet to be fed on milk. It is the faith of the astronomer in 
that which he believes to be true that makes him continually seek 
the unknown, that it may be known. It was the faith of the 
Israelites that God was with. Listen! He was with that 
FAITH AND THOSE THAT HAD THAT EAiTH. They assembled 
armies and marched against the enemy, and slew them and 
(q) committed acts that in this day and age would condemn 
them and bring down upon them the execrations of the world. 
Yet it was the Word which spoke to them, and directed them, 
and upheld them. Not that God loved these cruel deeds, but 
it was God's Voice, even the Idea, which they heard in a 
degree, but not in its fullness, and acting in harmony with that 
Word as their materialistic natures interpreted it, they marched 
against the enemy believing and having faith in the Word. 
It was that Faith that God zvas with, and those that had that faith. 
Not that God loved war, for He (r) proclaimed a Universal 
Peace. Elijah was the representative of God. Elijah knew it. 
He was old, and his head was bald with weary years. Children 
cried out against him and mocked him. Elijah felt that his 
person demanded respect because of The Word of whom he 
was the prophet ; he, believing that God demanded the destruc- 
tion of such irreverent children, and acting upon that belief 
through faith in God, called down bears from the hills and had 
them devour the children. God found no pleasure in the 
slaying of those children, neither did He tell Elijah to slay 
them, but God was with that belief and him that had that faith. 
It was their materialistic natures that made it impossible for 
them to have righteousness in its fidlness, to understand the 
(q) Num. xxxi. 17; Judges 21. 10, 11. (r) Luke ii. 14, 



236 TH^ MANII^^STATION O^ THE ID^A. 

JVord in its fullness, to have The Word dwell in them in its 
fullness. The Word spoke to them according to their under- 
standing, and was with the man or people who best lived up to 
that understanding through faith in The Word. 

The babe, when it is ushered into this world, begins at 
once to develop knowledge as regards the things of this 
world. It sees the light — that is, the nerves of the eye — record 
upon the bram the sensation of light. The Word which is in 
all things gives to that new-born child the knowledge of the 
light. Thus the mind takes its first step in development. 
Now the child's impressions as regards that sensation of light 
will be acute in proportion to the perfection of the brain that 
receives both these impressions from the Word, and these 
sensations from the nerves. For it is the seat both of the 
nerves and the mind. If the nerves and brain are both perfect, 
the mind begotten by the Word in the child through these sensa- 
tions and impressions will be perfect also as regards the knowl- 
edge of these sensations and impressions. The child will, if its 
brain, wherein is located the faculty of harmony of sound, is 
perfect, receive perfectly these sensations, provided the nerves 
are perfect also, and the knowledge of them also. In all the 
faculties which compose the mind, the natural mind, the child 
therefore goes on developing from one step to another, devel- 
oping always according to and in harmony with the impression 
made upon the brain by the nerves. The more perfect the 
brain, the more perfect the impressions, and vice versa. A 
child thus gradually develops speech through the nerves of 
hearing and seeing, as the eye and the ear impress these on 
the mind of the child, thus gradually developing in knowledge. 
All this will be in proportion to the quality of brain and of the 
nerves which carry these sensations to the brain. 

Now, if every cell in that battery called brain is in exact 
equipoise one with the other, and all the nerves leading to that 
brain are in exact and perfect equipoise one with the other, the 
result will be perfect harmony in all the parts. If there is perfect 
harmony, there can be no discord. The attributes of the mind 
V/ill therefore stand at equipoise one with the other. Every 



Tun BIRTH oF^ jKsus. 237 

faculty of the brain will then be impressed alike. There could 
not then be any friction in the mind over any truth presented 
to it which the senses were cognizant of. If we consider the 
being into whom mind has entered, and who has all these 
natural faculties or perfect natural forces of both brain and 
body, as a full-grown man physically at the moment he 
received this mind, we would then have a being fully alive as 
to natural things, but void (empty) as to spiritual things. That 
which the senses were not cognizant of it would not understand 
or know. Being a (s) natural mind, it could not see or hear 
with understanding spiritual things, for they are only spiritually 
discerned. Hence, when the (t) Voice would speak to him he 
would not see that Voice or understand its message, for that 
Voice is only understood by faith, and would do that which the 
(u) carnal mind dictated. 

But when Adam fell and (zi) learned, as did Eve, that that 
Voice was a True Voice, that it spake words of truth, they 
were in a position to declare in person that God the Word lived 
and was to be believed. In thus proclaiming their belief in God 
as the Truth, they also proclaimed they had taken the first 
step in the restoration of Man's mind to its original state of 
nmocence and purity. For it is evident that if Man fell 
because he lacked faith in God, his restoration to his former 
exalted condition would result from an assimilation of faith in 
God. Moreover, since it is true that the natural man was 
(a) iirst, then the spiritual, it follows that Man to believe must 
-first become aware of a fact which he as a natural man can 
know, before the spiritual man, one with that natural man, can 
receive the fact as it relates to spiritual affairs of which he is a 
part. The natural Inan can only understand, and therefore 
believe, in things of his world — that is, this world of matter. 
As long as he refuses to believe a truth as it relates to his 
world, which is the natural world, it will be impossible for the 
spiritual man to receive or hiozv that truth as it relates to his 
world, which is the spiritual world. For, as before stated, 

(«) 1 Cor. ii. 14. (t) Gen. ii. 16, 17. (r) Gen. iii. 7. (a) 1 Cor. 
XV. 45, 46. 



23S THE MANIFESTATION OI? THE IDEA. 

the natural man was ^rst, and must see or hear of things first 
before there can be any development of the spiritual man, who 
comes after the natural man. Thus the little babe which at 
birth is without the nerves of sight, which transmit the sensa- 
tion of light to the brain, and therefore to the mind, could never 
in this life comprehend the great truth that God is the Supreme 
Light. It must have the knowledge of the lesser first, that 
natural light, before it could comprehend the Greater, even the 
Spiritual Light. If this bUnd child had no hands, and knew 
nothing of natural hands, it could never grasp the spiritual 
truth as it relates to God and the spiritual world which those 
hands symbolize. If it had never had a place of abiding or 
home or mansion, it could not see the truth in the statement of 
Jesus, that in ''His Father's House were many mansions." 
How could it know what spiritual mansions were like when, 
hving in a natural world, it had never known a natural man- 
sion or home or place of abiding.'* If, however, it could not 
see or know of these things of itself, it could learn to know and 
understand what light and hands and mansions were if some 
one whom it believed and had faith in, and who knew of these 
things, would tell it. Now Adam knew not that to disobey 
God meant a disorganized system and a spiritual degradation, 
for he was as a natural man perfect, and since there were no 
imperfections in himself as a natural man, and there was no 
one to whom he, as a natural man, could go for information as 
to the result of disobedience, he being the Urst man, and he 
having no faith in that which as a natural man he could not see, 
the spiritual man had no opportunity to see the spiritual and 
know it. When, however, Adam fell and his physical body 
received into itself adverse conditions, and the peace and har- 
mony of that body was destroyed, then the natural man was 
made aware of his fall, and he believed that which he knew. 
Then the spiritual man, having been given his opportunity to 
see and believe because of the belief of the natural man, 
(although, as it has been frequently stated, belief in the natural 
man ends where belief inthe spiritual man begins,) saw that 



^HH BIRTH OP JSSUS. 239 

God was the Truth, and faith in the Truth as God began devel- 
opment in Man. The truth in regard to Man's fall would thus 
reach posterity in a natural way, and faith in him whom they 
(natural men) could see and know would lead to faith in Him 
whom they did not see or know. 

The belief of Mary, the woman, in the true God began in 
the day when Adam, a man, realized and believed that God 
was the God of Truth. By zvord of mouth and by written word 
this knowledge of God was handed down, and to this knowledge 
was added in the course of time the knowledge that God was a 
God of Mercy, Wisdom, Justice, Majesty, Power, and last, but 
greatest of all, for in it all other attributes have their fulfill- 
ment, the God of Love. The predisposition of Mary to this 
faith began development at the moment the protoplasm which 
in its development lived as her took on life in her mother's 
wohib. This predisposition of Mary to certain beliefs attained 
its fullness in the day that that protoplasm lived as Mary, 
namely, when she was born. There is no mind of the whole 
until the child is born, the mind previous to that birth existing 
only in the mother as does the body, and when the child is 
born it becomes separated from the mother's mind as well as 
her body. Before the birth of that body which lived as Mary 
it (that body) was simply a part of the personality of the mother, 
as was the foot, the eye, or any other part of her mother's body. 
There was no Mary until she was born and took up a separate 
existence of her own and received mind, not from her mother^ 
but from the OVER-ALL MIND, even GOD. 

Since the protoplasm developing towards its fulfillment, 
even its birth as a human being, is before that birth simply a 
part of the body of the woman who carries it in her womb, and 
it develops according to the condition of her mind, it will be 
seen that the more perfect the mind of the mother, the more 
it is in harmony with that Supreme Perfectness, the more per- 
fect will be the body she is forming within her womb. When 
this body which lives as part of her is fully developed and of 
a consequence its brain fully developed, that brain will be a 
perfect image of the predominating characteristics of the par- 



240 THE MANIFESTATION OF TIIK IDEA. 

ents' minds at conception and the mother's mind during preg- 
nancy. This brain gives predisposition to the mind which 
finds its seat in it. The predisposition which the protoplasm 
has in its beginning is changed more or less according to the 
change in the mental disposition of the mother and the intensity 
of that change At birth the child will, separated from its 
mother, begin the development of that mind and body to which 
it is predisposed. The mind develops, and with the mind the 
child, for it is the mind which is the trite child ; the body is but 
the temple made to receive it. The mind is the gift of God to 
the child at its birth ; the temple is the gift of the parents. For 
from (a) flesh comes the flesh and from the Spirit spirit. If, 
then, the parents have given to their offspring a temple for 
that mind, even a body or brain which is dwarfed, then the 
mind which came from God and which is His child, and which 
has become one with that temple, will be dwarfed also. The 
mind then will, if the parents have given it a perfect temple, 
have God for its environment, for its parents would also be in 
harmony with Him, and its predominating disposition would be 
God-ward from whence it sprang. If the parents had given the 
child a brain so distorted and dwarfed as to distort that mind 
which has become one with it, then the predominating disposi- 
tion of that child at birth would be carnal. Belief is an attrib- 
ute of the mind, and that belief will be fixed on spiritual things 
just in proportion as that mind is spiritiial in its nature. 

Innocent, the child is ushered into the world, and the child 
dying, even at birth, when the first development of personality 
has given it a personal life, will live because of those attributes 
v^^hich are divine in their nature and that innocence of soid 
which links it to God as His Own. 

Belief or faith in God, or in those divine attributes which 
are God, being at equipoise with those attributes as shown 
forth in the nature of the child, the belief as strong as the 
attributes and the attributes as strong as the belief, and these 
all being according -to the formation of the brain, Mary's 
brain, and therefore, indirectly, this belief was the gift of 
(a) John iii. 6. 



1*H^ BIRTH OI^ JE^SUS. 2^t 

heredity. With this belief in God there dwelt The Word, and 
the Word in her testified to the truth of the Word, even the 
Book, that of a (zv) virgin should be born a Son who shall save 
His children Israel. This behef that God would raise up unto 
Himself a Son, born of a virgin, who should redeem Israel, 
was handed down from mother to child, cultivated and 
strengthened into a Iwing belief, again handed down to the 
succeeding child, each time growing stronger, until it attained 
its fullness in Mary and became personified in her. 

Belief by the law of inheritance having come to its fullness 
in Mary, and the result of that belief having developed in her 
the spirit of holiness, one with that belief, her spirit was in 
harmony with that Spirit by which all things consist and which 
is one with The Word, and is the Word, in whom only is 
{x) the Life of all things. 

There can be no true belief in God which is not a living 
faith. It iy) must be a faith shown forth in a life. A belief 
which does not show forth in a life is like a palsied arm, being 
dead to good works. God being in harmony with that belief 
which makes righteous the soul, He became more and more in 
harmony with the progenitors of Mary down to her person- 
ality. Behef in Him as the true God having come to its full- 
ness in Mary, the Holy Spirit dwelt with that belief which it 
had begotten through the Ages. Behef in Him as the per- 
sonification of all the virtues having come to its fullness in her, 
the Holy Spirit dwelt with that belief which it had begotten 
through the Ages. Behef in the promise of God, in The 
Word, even The Book, that a Son should be born of a Virgin, 
who should save His children, Israel, having come to its full- 
licss in Mary, behold its fulfillment in a SON. 

The spiritual force at work, even the Word, which wai 
one with God, and was God, had brought that belief whose 
first pulsations germinated back, back, in the beginning, when 
Adam learned that God was the true God, and to be believed, 
and that there was no life away from Him, and that He was 

(w) Isa. vii. 14; Gen. xlix. 10; Dan. x, 24. (x) Gen. i; Acts xvii. 
25. (y) James ii. 14-26. 



242 THE MANIFESTATION OF THE) IDEA. 

to be obeyed, on down through the Ages until it found its 
fulfillment as a Belief in Mary. 

That belief, the gift of The Word, and begotten by the 
Holy Spirit in the soul of man, acting upon the flesh generation 
after generation, developing the Hesh according to the belief 
and in harmony with it, it (the flesh) rising higher and higher 
in the scale of purity, the beHef in the birth of a Son by a 
virgin moulding every muscle and nerve and fiber of her 
progenitors in harmony and in exact equipoise with the belief, 
until in the fullness of time the belief which was a property of 
the mind, and the Hesh, which was one with that mind, having 
come along that long journey in exact harmony and equipoise, 
each attained their fullness at the same moment, and the Belief 
was lost in the Reality, and her womb was pregnant with life, 
and a child was begotten. 

Begotten of Belief. Begotten by the Holy Spirit, even the 
Spirit of God, of the spirit of holiness. Mary's mind at the time 
of the begetting of life in her womb was perfectly holy, and 
therefore in perfect harmony with the Holy Spirit, in which 
all perfectness and purity and holiness are personified. In 
harmony with this state of mind the life within her womb 
began development — that is, took upon itself as its nature 
perfect physical development. Thus the purity and holiness 
of her own mind gave direction to the development of that 
body in which should reside as one with it His Soul and its 
Holy Spirit, and made that body a perfect body, fit receptacle 
for a perfect mind. Mary's mind w^as full of the promise as 
recorded in the Book and as delivered to her by the {z) angel, 
thus the (a) zvritten Word and the (b) spoken Word which her 
sense of sight and hearing made manifest to her natural mind 
bore witness to The (c) Word within her, to make perfect that 
faith. Her (d) whole soul was engrossed with this Promise at 
the time of her conception. Thus engaged, she was entirely 
oblivious to earthly afifairs, and her soul came into absolute 
harmony with The Word and the Idea as regarded her ozvn 

' (z) Luke i 28-33. (a) Isa. vii. 14. (b) Luke i. 30. (c) Luke i. 
45-55. (d) Lukei. 35. 



"run BIRTH OF JKSUS. ■ ^43 

personality in connection with that Idea. The BODY OF 
FLESH zvhich sprang into life at the moment that all of Nature s 
laws responded to the begetting of life in her womb in harmony 
with that Word in zvhich HER WHOLE NATURE WAS 
ENGROSSED, and in zcJioni Life is personified, even the Lif^ 
of all things, zvas FLESH OF HER FLESH, That thing of 
Hfe vibrating within her womb was flesh and blood begotten 
of flesh and blood, having as its being by inheritance the blood 
of Abraham, Isaac, Jacob, David, Solomon and all ancestors 
dating from Adam to His mother's flesh. 

Simultaneously with the begetting of that Hfe within her 
womb that flesh began to develop in harmony with the purpose 
for which it was given life. The flesh continued its uncon- 
scious development until it was born, when it began to take on 
a conscious personality of its own. The consciousness of per- 
sonality lying not with the unborn child, but with the mother, 
flesh of whose flesh it was, and with the Over-all Mind and 
Spirit which gave to it at birth its conscious personality, and 
this consciousness of personality gave consciousness to that 
Soul, Mind, which was that personality, and which was one 
with that flesh and was that flesh, and that FLESH which 
came down from. Adam took on Mind or consciousness of life in 
harmony with its nature, and that Mind, WHICH WAS GOD, 
took on the attributes of Humanity, and began to live its human 
life, and- that Humanity zvas the 

SON OF MAN, 

or God taking upon Himself (e) the nature of Man, and receiv- 
ing His fleshly body from her who gave it birth. The body 
she gave Him. It (/) was part of her. Its perfection was the 
result of the perfection that existed in her at the time of con- 
ception. Her perfection of both mind and body was the result 
of a belief in God and the acceptance of His Word, even the 
Book, and the laws therein laid down. 

(e) Phil. ii. 7. (/) Gal. iv. 4. 



244 1*H£: MANIFESTATION O^ THE) ID^A. 

(^)And this Mind or Soul or Life or Spirit which gave life 
to that flesh came from God and was God. And this Holy 
Mind with its Holy Spirit which was One with that flesh was 

THE SON OF GOD. 

And this Holy Mind with its Holy Spirit, which was One 
with God, and was (h) God made manifest in a Son, was One 
with that flesh which, made alive by this Mind and Spirit, 
lived as nature's Son, and The Son of Man and the Son of God 
were 

ONE. 

Conceived in holiness, born in the womb of a mother 
whose every thought looked up to God, held in purity by the 
purity of her who bore Him in her w^omb, the virginity of the 
mother's hers until his birth, her soul wrapt and nurtured and 
upheld by the angelic message which she treasured continu- 
ously in her mind, the perfection of the child at birth w^as but 
a continuation of the perfection at conception. (/) Joseph 
denying himself the privileges which were his by the right of a 
husband, the pure and virgin soul harbored not neither received 
for one instant in her own mind the (;') lust and passion which 
are the accompaniment of sexuality. Her mind thus freed 
from carnality, receiving into its pure depths at no time the 
conscious knowledge of the lusts of the flesh, was continuously 
fixed on and upheld by spiritual things, and the child thus con- 
ceived in holiness and nurtured in her womb in accordance 
with the purity of her own soul, came into the world uncon- 
tam'inated by Sin — Pure, Holy. Begotten by the Holy Spirit, 
nurtured in purity through the purity of the mother, which 
was encouraged and maintained by the self-sacrifice of His 
adopted father, He was filled with the Holy Spirit even from 
His mother's womb. 

God's Mind was His Mind, and God's Spirit his Spirit. 
id) Emptying Himself of that fullness of knowledge which 

{g) John i. 1-14. Qi) Phil. ii. 6; 2 Cor. iv. 4: Col. i. 15; 1 Tim. 
iii. 16. (i) Matt. i. 25. (j) Ps. li. 5. (a) Phil. ii. 7. Revised Version. 



THK BIRTH OF jEvSUS. 245 

was His as one with the Father, He became as a child, a babe, 
knowing nothing, and began to grow into His own personality. 

Back at the beginning from out of the earth, (k) begotten 
from her dust, came man, natural man, begotten at the fiat of 
The Word. He knew not Good from Evil. He could not 
know until he had transgressed His laws. The Word spake to 
him admonishing him against disobedience. He would not 
believe. He fell. He lost his kingdom. Then opened before 
him a new kingdom eternal in the heavens, where Truth and 
Love and Mercy and Wisdom and Power and Justice and 
Holiness reigned and were each supreme in the One God. 
His soul began to grow and develop in harmony with this 
new-born knowledge. Belief in God as the personification of 
these attributes, and knowledge of these attributes which were 
personified in Him, began to hold sway within the human soul. 
Faith in God to become an attribute of the mind, and through 
faith man's soul was linked to The Word. The opposite of 
these virtues became manifest as Man, growing in the knowl- 
edge of the attributes of God through a knowledge of the 
Good, saw the Evil. Adam's knowledge became Seth's 
through their admonitions and instructions. Personal char- 
acteristics were handed down generation after generation. 
Noah's faith became the faith of Abraham, in Isaac and Jacob 
was it strengthened, in David in his sorest agony it shone tri- 
umphant. Sinless none, weak all, the Sword of Righteousness 
swayed this way and that way before the Tree of Life, and 
none had grasped it, but like a radiant star shining forth in the 
blackness of night glows the faith in the One True and Living 
God. 

If the minds of a child's parents were right, a loving dispo- 
sition, confiding spirit, generous nature, pure thoughts and 
obedient spirit will be its at birth. These attainments of mind 
in the little child link its soul close to the Word in whom all 
these attributes find their birth and fullness. One need but to 
speak to such a one of God to kindle a flame of love and faith 
in that child's heart for Him. The soil is prepared, and but 

(k) 1 Cor. XV. 47. 



246 THE MANIFESTATION OF THE IDEA. 

awaits the planting of the seed, even the conscious knowledge 
of The Word. 

As the faith in the True and Living God grew stronger 
and stronger, knowledge (love) of God (good), inherent knowl- 
edge, developed. For as the child at birth has in its own pre- 
disposed personality that which has been implanted in it by or 
because of its parents, and as the Word is always in touch 
with that belief which is centered in Him, each generation 
brought man to that point where The Word in Man would be 
its own revelator. The Word dwells in all men and all men 
in Him. Every unselfish desire of the heart links that heart to 
the Word. The man, no matter how wicked he may be, who, 
forgetting self in a moment of absolute unselfishness or of self- 
sacrifice surrenders every desire and prompting of his own 
selfish nature that he may through pure unselfishness do a good 
act to another, brings himself at that moment into absolute 
touch with The Word because of the condition of the heart that 
prompted that act. Christ dwelling in that man's heart was 
the animating principle. None are so absolutely depraved 
that Christ does not at some moment make His presence in the 
personality of the individual manifest. 

Humanity from the time of Adam's fall had been moving 
in a circle, gathering, through the Jewish people, a firmer 
faith in God as the One True God. All faith in the one true 
God centered in the Jewish people. Other nations reached out 
for God, but through the perverseness of their natures it was 
impossible that they should have any great conceptions of 
Him. It was not, therefore, the Gods of other nations that 
was the True God, for their conceptions of the attributes that 
are personified in the True God were so indistinct, while their 
misconceptions were so preponderating that Iney worshiped not 
the Triic God at all. To the Jewish people only had God 
revealed Himself in a preponderating degree. That is, the 
knowledge was greater than the ignorance, and therefore 
moulded their laws and their lives, for we judge all beliefs by 
those who live that belief, and not by those who simply profess 
it, and none can dispute but that the conforming of the life 



THE^ BIRTH OP JKSUS. 247 

in harmony with all (/) Jewish law through faith in that law 
as the law of God, would bring that soul in that day and age 
in touch with Him in a preponderating degree. 

Thus they recognized Him as a God of Purity, of Holiness, 
of Justice, of Wisdom. As they continued their journey 
around the circle they grew in righteousness, and righteous- 
ness brought increased faith, and increased faith and righteous- 
ness brought them nearer and nearer to the point where they 
began, namely, the Garden of Eden, where all was pure and 
Holy. As the Earth travailed in the throes of birth and 
brought forth at the fiat of The Word man as the cap, the 
climax of all creation, in whom soul and body were one, so 
again we stand at man's morn, and a virgin travails in birth, 
and a child is born whose soul and body are one, and in which, 
one zvith that soul, dwells The Word, even God, bodily, in 
whose hand was The Sword of Righteousness, even The Sword 
of The Spirit, from His very birth. Temptations assailed 
Him. He overcame them. As a child He suffered the tempta 
tions of a child. He was victorious. As a man He suffered a 
man's temptations ; the strength received from overcoming 
the child's temptations making Him stronger for the greater 
temptation. The Word within Him, one with the Father, 
begotten from the Father's personality by His Spirit, (m) devel- 
oped day by day as His mind and body developed, each day 
i;evealing to Himself His own personality. He studied the 
Word. The Word in Him revealed the Word in The Book, 
and the Word in the Book revealed The Word in Him. Every 
step forward in Wisdom was only after a struggle with Unbe- 
lief. The flesh receiving and recording through the nerves 
and senses the demands for its appeasement, the soul, firm in 
its faith in God, overcame it. Every nerve, muscle, fiber, 
sense, the most acute, most intensely sensitive. Like a highly 
strung, perfectly attuned harp, His soul vibrated at the touch of 
every emotion of the composite mind of the world. Tempted 
along a particular line of thought, the composite mind of evil of 
the entire living World arrayed itself to do Him battle and beat 

(0 Ex XX. (m) Luke ii. 40; ii. 52. 



248 THK MANIFESTATION OI^ THE IDEA. 

Upon His pure and sensitive soul with all the ferocity of terrific 
combat as regarded that particular sin. Combating it, over- 
coming it, (n) triumphant even in death, was His faith in God. 
Each step in his onward journey towards manhood was the 
revelator to Him of His own personality. Reposing from the 
Eternity of the Past in the bosom of the Father, begotten by 
the Holy Spirit in the likeness of man, He emptied Himself of 
the knowledge which was His as the Father and became as a 
new-born child, knowing not Himself. As the physical child 
grew into the fullness of the strength of the stature of its man- 
hood, so grew He into the fullness of the knowledge of the 
stature of the Living Word which was in Him and was Him. 
As the child, the physical child, has in its personality at birth, 
undeveloped, all the attributes that developed go to make up 
the physical man, so within His personality at His birth dwelt 
all the attributes of The Word in His fullness, which developed 
in harmony and exact equipoise with the physical man, and which 
attained it fullness of stature in the day He cried, "It is Fin- 
ished !" As the physical man journeyed along that weary road 
that, sweeping in one great circle, returned again to the begin- 
ning, perfect physically as in the beginning, bringing with it 
that pure and perfect brain, fit receptacle for The Word which 
became one with it, so The Word in Htm swept through that 
sea of evil whose beginning was in Humanity's fall, whose 
(0) end shall herald Humanities' redemption, fighting unbelief, 
temptation, sin, guiding His soul through the tempestuous bat- 
tles, until He, too, having with travail of soul and exceeding 
great anguish developed into the fullness of the stature of the 
knowledge of His own personality. His majestic and holy 
Presence having encompassed in the thirty-five years He 
dwelt on earth in the flesh the great circle in which were the 
Sin and tears and agony and suffering of The World, He 
stood once more in the (p) Presence of The Beginning of all 
things, even His Father, crowned King, Lord, knowing Him- 
self in His fullness, even the fullness of The God-head, untram^ 
meled by the restrictions of the flesh. 



(w) Lukexxiii. 46. (0) Rev. xxi. 1. (p) Heb. i. 3. 



■ The: birth oi^ jesus. 249 

Faith! Faith in The Word, the animating principle of 
birth, Hfe, and perpetual Sonship — The Word, even The Book, 
revealing Himself to Himself — The Word in Him, even Him- 
self, revealing The Word in The Book, one revealing the 
other, each in harmony with the other. He read the story of 
creation. He believed it. The Word in Him made Himself 
known to Himself as the {q) Creator of all things. Before 
Him, in the pages of that sacred volume, was the story of 
Israel's bondage, of God's vengeance on Pharaoh, of the 
Divine Leadership which watched over and cared for Israel, of 
the dry path through the raging and foaming billows of the 
waters of the Sea, of the manna in the wilderness, of the water 
that sprang from the Rock. All these He read, and in reading 
recognized Himself as The Word by which all these were 
accomplished. Seeing all these. He, in whom all these, be it 
prophecy, miracle, or revelation, were fulfilled, looked beyond 
all these to the directing, leading Force and recognized that 
Force as His own Personality. He saw, therefore, the Truth, 
not dimly, as did Abraham, but seeing that Truth fully knew 
that that Truth, even God, which said to Abraham, ''Slay thy 
son, even thy son Isaac," in the fullness of the absolute knowl- 
edge of the Truth, even God, meant the offering up of Him 
who was the Son of the Living God. That the Truth which 
coming to Abel led him to offer up the choice of the living 
herd as a sacrificial offering to God, in its full discernment 
meant the offering up of self for Humanity. That the bondage 
in Egypt was but the image of the greater truth of man's 
bondage in the darkness of the Egypt of Sin ; of the tasks 
there imposed and their struggle for freedom, and the cry 
that went up from His children for succor, was the image of 
the burdens laid on His children through this evil bondage, 
of their struggle to throw off this bondage and be free from 
sin, and of the cry of their tortured souls for God; of the 
plagues of Egypt, the curse of God on Humanity for sin — on 
that humanity whose nature is in harmony with evil. That 
Pharaoh was but a symbol, a living symbol, of the great 

(g) Heb. i. 2. 



250 THE MANIFESTATION OE THE IDEA. 

Spiritual oppressor that enslaves the soul and body, whose 
name is GREB',D. That the walled waters of the Sea were 
but the type of the great sea of trials and tribulations and 
death through which the Son of man, even Humanity, trusting 
in God, should walk, chastened, growing more and more into 
the fullness of the stature of the Son of God, purified by these 
trials, developed by this faith ; and of the vengeance of Him 
who is personified Justice, who shall overwhelm the enemies 
of the soul of man, even all evil, in an endless night. That the 
falling wails of Jericho were the type of the fight of the Son 
of man against sin through faith in God and the overthrow of 
the walls of that city. That the Light shining forth upon the 
leading and sheltering cloud, a light to the Israelites, a dark- 
ness to the Egyptians, was but the express image of The Word 
which back of that was in it, yet above it, which being the 
True Light shone with the Light of Truth, and Truth being the 
Light, Love, and Wisdom, and Power, and Mercy, and Holi- 
ness, and Justice, were its accompaniment — a Light to the 
children of Light, leading them on and on to the promised 
land, back to the Beginning which is God, a darkness forever 
to the children of darkness. He saw that back of that mass of 
cloud was The Word in which both light and motion found 
both their beginning and their conclusion, and seeing it He 
knew that that Light, even the light of The Word, and He 
vv^ere One. He saw the Israelites making war on the heathen 
nations, on them thai kneiv not God, neither worshiped nor 
feared Him, the True and Living God ; of the land of Promise 
possessed by this idolatrous people, of the driving of them out 
and the occupancy of the land by the children of the promise. 
He saw where the Israelites made war on nation after nation 
and slew them and made the land red with the blood of their 
wives and children, and looking into the fullness of the Light 
of the Truth as personified in Him, and which zvas revealed in 
Him, and which lies back and above all this, and yet zvas in all 
this, He saw the great battle was a battle against spiritual foes 
who occupied the citadel, the promised land, even (r) MAN'S 

(r) 2 Cor. vi. 16. 



"Thh birth of jksus. 251 

SOUL; that the weapons were (s) spiritual weapons, and the 
sword, the (t) Sword of The Spirit, even the Sword of Right- 
eousness ; that the battle was not physical man against physical 
man, that man might slay his brother, but spiritual man fight- 
ing against the toe zvitJnn {ii) his own soul, in conquering whom 
he ovcrcomcth the IVorld. And ihen He knew that God is not 
and never was a God of War, but a God of Peace, and He taught 
Peace, not War, and the angels sang in the heavens at His 
birth in harmony and unison with that truth. He knew that 
the Idea, which was Him, was Peace, not War, as regards the 
physical hie, but Eternal War against Sin and not Peace, as 
regards the spiritual life. He knew that this Idea had not yet 
been made manifest to them in its fidlness, for He, who was the 
Idea, had not yet eome. He knew that it was their Faith in 
the Idea as. they saw it (Him), (their vision" of soul being 
obscured by that which was materiaHstic in their natures, this 
materialism making them see that the battle was against their 
fellow man instead of sin, and the Promised Land on Earth 
instead of in Heaven, for one can never see beyond his own 
personality), that made them assemble armies and slay their 
fellow man; that it v/as that spirit v/ithin them which came 
fiom God, and which proclaimed them sons, reaching out 
through FAITH after the Idea, even God, from whom they sprang 
and in zuhom they had their being, hampered and hedged about 
and blinded and deafened by their carnal natures, that was the 
incentive to all those conflicts and acts which the Book testi- 
fies of them as being led thereto by the Idea, even God, and 
He knew that God was with that Faith in the Idea, even Him- 
self, not yet in its FUI.1.NESS manifested. And when He came, 
and made manifest the Idea, even Himself, and manifested that 
Idea as war against sin and not zvar against man. He testified 
by that manifestation that all those who, coming after Him, still 
taught war against his brother did manifest by that teaching a 
i,ACK OF Faith in Him as the: Idfa, kvfn God, made mani- 
fest. Thus that which before was testimony of their faith, and 
for that reason was blessed of God, was after He came a festi- 
(s) Eph. vi. 11-16. (i) Eph. vi. 17. (u) Kev. ii. 7. 



252 the; manifestation of the idea. 

mony of a lack of faith. The accumulation of wealth, the 
desire for land and for jewels and worldly possessions, as seen 
in Solomon and others, the magnificent temple, the gorgeous- 
ness and brilliancy and richness of the vestments of the priests. 
the sacrifice of animals, — all these that had been indorsed before 
His coming because of the faith in them as being in harmony 
with the will of God, the continuation of them after His coming 
is cursed from on High, because they testify to a lack of faith 
in Him as the Expression of the Will of the Father, and that 
worship, that True Worship, which is pleasing to Him. All 
this He knew and recognized Himself as the Word which did 
lead and condemn. 

He read an '*eye for an eye and a tooth for a tooth," and 
He saw where evil was recompensed with evil again, and see- 
ing the Truth in its fullness which Moses saw but in part. He 
saw the great Truth which w^as embodied in The Word, and 
He knew the Truth in its fullness taught the Infinite Justice 
of God, that it taught of spiritual things and He taught the 
fulfilled conception of the Truth, saying: (v) ''As you mete, so 
shall it be meted to you again ; as you judge others, so shall 
ye yourselves be judged" ; and again, (zu) "recompense not 
evil with evil, but if a man strike you on the right cheek, turn 
the left to him also." Grasping, with the fullness of the com- 
prehension which bore witness to His divinity, the full meaning 
of all that had gone before, and seeing their fulfillment in 
Himself, he proclaim.ed a Universal Peace amongst men as 
the wish of the Father, and, proclaiming it, returned Good for 
Evil unto all men. But against sin He proclaimed (.r) not 
Peace, but War, — against Unrighteousness, and Despotism, 
and Oppression, and Unbelief, a never-ceasing War, — and 
with the (y) Sword of The Spirit in His mouth He fought the 
Eternal conflict against Evil, and in Death rose triumphant 
over it. He read in The Word of the wicked children — chil- 
dren who scoffed and ridiculed and maHgned with evil tongue 
the righteous Elijah who was his God's representative, and of 

(«) Matt. vii. 2. {w) Matt. v. 38; 39. (cc) Matt. x. 34. {y) Rey, 
xix. 15. 



THK BIRTH OF JESUS. 253 

the vengeance that EHjah brought down on them for the 
same, and in the fuliness of the knowledge of the Truth knew 
that God would hold in remembrance those children of dark- 
ness, even that evil child in every man's heart who mocks Him, 
and would visit upon them the curse of eternal destruction 
from the face of God. He saw that Abraham's act in offering 
up Isaac was in response to the t^aiTh he had in the Idea as he 
understood it, the Idea not yd having been manifested, and that 
God stayed the father's hand because of his faith, and He 
knew that after the manifestation of the Idea, even His own 
Sacrifice by His Father, God woui.d not stay the murderous 
liand because of the lack OP Faith in the manifested Idea, 
ev^en Christ our God. 

Moses in the law of meats, and sacrifices, and atonement, 
and temple worship, etc, in all these gave the (.3:) pattern of 
all these spiritual truths. They were the symbols, the sign- 
boards, the finger pointing the way to the great spiritual 
truths which are spiritually discerned. They were the types of 
the antitype, even Christ Jesus, the Word. In the Mount of 
Sinai the glory of The Word shone forth to the enraptured 
soul of Moses, not in its fullness, because Moses could not 
look upon The Word in the fullness of His glory and live, but 
in those awe-inspiring moments when the glory and omni- 
potence and majesty of God shone around that Mount in its 
transcendent grandeur Moses received into his soul a sight so 
entrancing that His face glowed with an exceeding great 
brightness, even the express image of the brightness of The 
Word Himself. To depict this glory Moses, and later Paul, 
could not. Language fails and can not make it known, neither 
can speech he framed that would make it intclUgihle to the 
natural man ; they could only be spiritually discerned. The 
law, the temple worship, all the ceremonies attendant upon 
that worship, were but the effort of Moses, controlled and 
inspired by The Word, to depict in a pattern made comprehensi- 
hie to man the glory v;hich tongue could not describe or nature 
display, that man, who first must see with the natural eye, 
(z) Heb. viil. 5; Ex. xxv. 40. 



254 I'HE MANIFESTATION OF THE IDEA. 

might, seeing with his own eyes or the eyes of others in whom 
he has faith, look beyond these, and bringing his spirit into 
harmony with The Word which the pattern sought to portray, 
contemplate The Word Himself and form his life in harmony 
with it. So Qirist read the story of the giving of the law on 
Mt. Sinai, and in the glory that shone around Moses saw again 
His own glory, and The Word within Him, and which was 
Him, bore testimony to the truth as found in the Word deliv- 
ered by inspiration to Moses and Joshua and Samuel and 
others. 

David sang. He understood him, for He had been 
David's inspiration. Isaiah, Malachi, Ezekiel and Elijah pro- 
phesied. He read them and in reading them interpreted them, 
for He had delivered unto them The Word, even Himself, 
which they uttered. Every page of that book was to Him a 
revelator of His own identity, and His death at the age or at 
the climax of the physical powers in man w^as the herald pro- 
claiming the truth of His entrance into a state of Being 
wherein the completeness and perfectness of all things spiritual 
found their home. 

All honor to that mother whose pure, chaste, and holy 
mind made possible the begetting in the flesh that perfect soul 
in which dwelt in (a) His fullness the God-head bodily, as one 
with it. Let the world ever crovv^n her as woman's noblest 
queen, and testify with ever-increasing acclaim to the nobleness 
of her womanhood. To Mary the virgin, pure, and chaste, and 
holy, whose every breath was freighted with its message of 
the innocent soul within, across whose transparent and snowy 
depths no carnality had ever dragged its destructive way; to 
Mary, mother of the child which, flesh of her Hcsh, and hone of 
her hone, and hlood of her hlood, received into itself as its own 
that Mind or Soul in v/hich dwelt the Word, and which came 
from God and zvas God; to the mother who bore in her womb 
and nurtured at her bosom this child of bone, and muscle, and 
nerve, let the world ever do honor. Her pure mind, ennobled 
by faith, stood in touch with the Spirit of God, and, in perfect 
(a) Col. ii. 9. 



the: birth of jksus. 255 

harmony with that faith which said, (b) "Behold thy hand- 
maid, be it unto me according to thy Word," her soul became 
submissive to that Spirit or that Word, and that thing of life 
began development within her womb in harmony with the pur- 
pose for which it was formed. 

Mary's mind was fixed with an abiding faith on that 
Word which is Spirit, at conception, and during pregnancy, 
and the predominating emotions and thonglits of her mind were 
all that time in harmony with the Holy Spirit, and that body 
of flesh was of a necessity perfectly, harmoniously formed 
because of the harmony of her mind with that Spirit in which 
harmony is personifiedy and that Personality which took on life 
at the [c) first birth, or birth of the flesh, came from God and 
was God. As the mother of that flesh which was fashioned 
into a pure and perfect vessel, every muscle, nerve and cell of 
which was arrayed to proclaim the perfect equipoise and 
equilibrium of that vessel as a whole, we do her homage. 
There let Humanity stop! Worship her not! Kneel not to her! 
A virgin at His birth, she remained a virgin no longer, but 
as the wife of Joseph became the (d) mother of his children. 
Her mission as a virgin ended at His birth. His mission began. 
Hers was one of the flesh, His of the Spirit. The Life not in 
her, but in Him. The Truth, Love, Mercy, Wisdom, Majesty, 
Power and Justice of the Omnipotent God His, not hers. 
Dust she zvas and tinto dust she returned. Let those who wor- 
ship -flesh bow the knee to her and to her ofifer up their suppli- 
cation. Let those (c) who worship Spirit in spirit and in truth 
kneel to Him who was begotten out of the bosom of The 
Everlasting Father, even Christ Jesus The Word. (/) For He 
who was the Son of God, even The Word, was begotten of 
God, {g) sold of His soid, and life of His life. Out of Himself 
begot He His Son and His own Holy Spirit was His pro- 
genitor. 

(6) Lukei. 38. (c) John iii. 3. (tZ) Matt. xii. 46, 47; Mark vi. 3; 
Gal. i. 19. (e) John iv. 24. (/) Matt. xi. 11. (g) John i. 18; John 
i. 1. 



^5^ The: MANIFE:S'rATlON OlP THi: IDEA. 

In Him lived again as flesh (h) all His progenitors. That 
flesh she gave Him. Made alive by the Spirit which dwelt in 
it, it became, the channel through which all the evil of the 
world beat upon His soul, seeking its overthrow. For He 
was made flesh, and His mind as other minds found its seat 
in the brain, and through that brain was acted upon by every 
sense in their fullness. Through that which she gave Him 
came anguish of soul and great tribulation. The mind which 
He had came to Him from His Father, even the Father of us 
all, and the attributes of that mind linked His soul to all other 
minds having the same (0 attributes as their (;*) elder brother, 
and bore testimony to their common origin. The spiritual mind 
which began development in Adam when He knew God as 
the Truth (k) came from God and was soul of His soul. The 
attributes of mind that lived in all of the Savior's progenitors 
in the flesh which were spiritual came from God and were 
part of Him, and in them dwelt The Word, and Christ's physi- 
cal progenitors but fashioned the vessels that were to receive 
mind. Its source and its begetter was The Word. The mind 
that within you calls unto God ''Abba Father" is not of the 
flesh, but of the Spirit, and came from Him by whom all spir- 
itual life is begotten. The Spirit that overshadowed Mary at 
the moment of the begetting of the thing of life in her womb 
was the Spirit of The Father, and out of Himself begot He 
that soul or mind which was one with that body of flesh, and in 
which dwelt His Holy Spirit in its fullness. Whatever is in 
man that is carnal is of (a) man, and came through the flesh; 
whatever is in man that is spiritual is of God, and came through 
the Spirit. Shall then we worship her who gave to Him that 
body of flesh, through which came from without all that agony 
of soul which made His earthly Hfe one long series of {b) temp- 
tations, or shall we zvorship Him who gave to His Son that 
pure and lofty soul which was soul of His soul, and which, 

(h) Luke iii. 23-38. Note. — In the 23d verse it should read son-in- 
law of Hell instead of son of Heli. Luke gives Mary's geneology and in 
same verse expressly repudiates Joseph as Christ's father, (i) 2 Peter 
i. 4. (j) Heb. ii. 11, 12. (k) Matt. xiii. 37, 38. (a) Mark viii. 33. 
(h) Heb. iv. 15. 



THK BIRTH OF JKSUS. :257' 

receiving from within and (m) above the comforting assurance 
of the Word through the ministrations of The Holy Spirit, 
which was His (the Son's) Spirit, met and overcome those 
temptations and gave to Him the (n) Peace that passeth under- 
standing? Which? Let those who zvill worship flesh, and 
bhnd leaders of the blind, all fall into the ditch, but as for You, 
if you love Him who died on the Cross, who lived even in 
death and ascended to glory, if you love Him and the Father 
who begot Him, (o) worship Spirit. Mary, the woman, the 
mother of the flesh, died ; her (p) body became again the prop- 
erty of the elements. Will man forever listen to the (s) Voice 
from below and heed not, neither believe, that from above? 
Was it not the man of flesh, (t) begotten out of the earth, his 
mother, flesh of her flesh and bone of her bone, that denied 
The Truth of The Word that gave him life, and, denying, fell ? 
Can you not see that the story of man's fall is repeated again 
in the story of man's redemption? (u) That Mary the woman 
was but the type made manifest, so that all might see of the ele- 
ments out of which man was begotten in the beginning, and 
the worship of zvhich brought about man's fall? That the type 
was living flesh? That the Spirit which overshadowed Mary 
the mother was His Spirit, even The Holy Spirit, made manifest 
in a Mother? 

Rear unto this woman temples, called temples of worship, 
emblazoned with her name ; make efligies or idols and bow 
down before them ; blaspheme God by calling her His mother ; 
pervert all things to this inordinate Love and Greed and Lust 
ior power, and lead on thy followers to their just recompense. 
Blind leaders of the blind, canst thou escape the ditch? But 
as for You, thou child of God seeking Peace, worship Jesus 
Christ The Word ! 

In Him we see manifested the fulfillment of the Law of 
Heredity and Environment, and see God as that Law. Mary 
the mother had so fully permitted her soul to become engrossed 

(m) James i. 17; John xix. 11. (n) Phil. iv. 7. (o) John iv. 24. 
(p) Gen. iii. 19. (r/) Luke xii. 34. (r) Ecc. xi. 3. (s) John viii. 23. 
(t) Gen, ii. 7. (u) John ii. i 



258 THE MANIFESTATION 01^ THE IDEA. 

with the Idea, even the Word, even God, that the spiritual part 
of her nature, even that mind which lived in her as His child 
and which came from Him, was completely in the ascendant, 
and God, in whom she. as do all His children, (c) lived and 
moved and had her being, was her environment. His Mind 
environed her mind, and the Idea which lived in His Mind 
as Him was her Environment, and at the moment her soul 
was entirely lost to the carnal nature with its carnal mind, and 
entirely and absolutely in harmony with the Spirit of the Idea, 
even the Holy Spirit of God, the Hcsh which was one with that 
mind responded to the condition of that mind, and her womb 
was pregnant with life. Her mind, which was one with her 
flesh, at no time in the interval which preceded the birth of 
the child lost the Environment of the Mind of God in which 
lived the Idea as Him. That is, her soul at no time had in it 
as predominating characteristics any other than those of purity 
and holiness. Hence when the child was born and began to 
make manifest the Spirit which lived in that body as one with 
it, even its Mind, it was seen to have as its being the Mind of 
God which lived in that body of flesh as His Son. The mind 
which He, the Son, had was altogether Spiritual, and He never 
ceased to manifest that Heredity which was His as the Son of 
God, and as He was ahvays true to that nature which came 
from God and lived, in Him as His Son He never lost the 
Environment of God the Father. Thus He and the Father 
were always ONE, and He gave life and power and being to 
but the one nature which was His by Heredity, even the spirit- 
ual nature, even the Nature of God, and the heredity of the 
flesh found no life or poiver in Him, and He was forever super- 
ior to its (that is, the flesh and this world's) Environment, with 
its Lust and Greed. 

Oh, that parents might read this o'er and o'er until every 
truth stares them in the face and is written on their hearts in 
obedient remembrance, with the pen of Faith! Oh, that the 
married, anticipating offspring of their own, might never lay 
down this book until its revelation of the truth in The Book 
(c) Acts xvii. 18. 



THE^ BIRTH OF JKSUS. 259 

has found an abiding place in their obedient hearts ; that they 
might cast out from their souls all uncleanness, and impurities, 
and licentiousness, and greed of money, and pride, and vanity, 
and the spirits of anger and hate and bitterness, and let the 
Mind which Christ made manifest be their minds, that they 
might have the Environment which that mother had ; that the 
cJiild of flesh which would be their offspring might be a perfect 
vessel, prepared to receive that perfect soul whose Father is God, 
and every development of that child as it grows toward man- 
hood be the manifestation of that Spiritual Nature which came 
from God, and which claims Heredity from Him, and ever 
seeks Him as its Environrnxcnt. 

Oh, that the father might learn sacrifice from Joseph 
(who sacrificed the animal self, with all its passion, for the 
perfection of that child of flesh, in whom according to the flesh 
he had no part,) that the mother of his offspring, whose every 
thought and emotion is moulding the body of that child, may 
be spared thoughts of carnality and lust. 

Oh, that Humanity, that Spiritual Humanity might rise 
in its might — that Humxanity that has God as its Father — and 
cast out and hold under that Heredity of the flesh and its 
Environment, even this World, and live to its Heredity and 
its Environment, even 

OUR HEAVENLY FATHER. 

The elements that lived in Adam and Eve, the Man made in 
God's image whom He made male and female, the same elements 
lived in Him again perfect as in their beginning. The proto- 
plasm which at its complete development was born Seth, had 
in it cells perfect in themselves. If all the cells in that proto- 
plasm had lost their purity, that protoplasm could never have 
been born in the hkeness of man because its unharmony of 
being would have denied it life. What is true of the protoplasm 
which became the body of Seth is true also of the protoplasm 
which became the body of Enos, and every other protoplasm 
which at birth lived as Christ's fleshly progenitors. Not only 
of them, but of us all. It is said that everv certain number 



26o THi: MANIi^ESTATlON O]^ mt IDEA. 

of years a man's entire body is made new. This is a gradual 
process, however, and John Smith is still John Smith. Mark- 
ings, scars, disfigurements, remain. What is true of the body 
as a whole is true of the organisms that compose that body. 
They are the same organisms. They sim.ply gather in new 
material and assimilate it and cast off the old. The same is 
true of the protoplasm. It adds to itself and develops and 
grows, but the original cells are still there, retaining their 
identity, even though they undergo change. In every living 
individual that lives, therefore, there live again cells which 
lived in their first parent, even Adam made male and female. 
But in Christ only did those cells each and all manifest and 
make evident that perfect equipoise and harmony of the whole 
as they existed in Adam. In the protoplasm which took on 
life in the womb of the virgin mother every cell was perfect in 
itself, and the protoplasm had perfect harmony and equipoise 
of organism as a whole, having developed from the perfect cell. 

(a) As in the physical body of Christ, the body of flesh, 
there lived the same elements that formed the body of Adam, 
Christ embodying in His own body of flesh the same elements 
that lived in the body of His fleshly father, and was therefore 
the beginning of the fleshly man made manifest again, the 
fleshly Adam living in Him even as His flesh lived in Adam, 
He therefore embodying in His physical body the beginning 
and end of the flesh, so in Him lived those attributes which 
were personified in His spiritual Father, even God, and in Him 
lived the Father as Him even as He lived in the Father as Him, 
embodying thus in Himself the Beginning and End, the Alpha 
and the Omega, of all things, both of flesh and Spirit. 

And as Christ's body, which was the End of the flesh, 
was a perfect physical body, so shall the Son of Man, even 
Humanity, attain to the perfect physical body again, even as it 
was perfect in the beginning, the (d) first being last and the 
last first; and as Christ's Spiritual body TMind) was that body 
that existed before anything was that is, even God, who was the 

(a) Do not yon see one of fhe tmths npon which the Theosophists 
have, misinterpreting it, fonnded the delusion of the transmigration of 
souls, (d) Matt. XX. 16. 



THK BIRTH OF JKSUS. 261 

Beginning of all things, and as His spiritual body, even God, 
is the End of all things, the First and the Last, so in Humanity, 
the Son of Man become the Son of God, shall be found the 
Beginning and End of all things, 

EVEN GOD! 

And as the Son of Man, even Christ Jesus the Son of God, 
emptied Himself of the knowledge He had with the Father as 
the Father and became as a babe, and sinning not grew into 
the knowledge of His own personality, gaining zvisdom 
(knowledge) by that which He suffered, until He grew into the 
fullness of the knowledge of His ow^n Stature, and was pro- 
claimed the only begotten, and was crowned Lord and King, 
so the Son of Man, even 

HUMANITY, 

the Son of God, emptied Himself of the knowledge He had 
with the Father as the Father, and as a babe took up His life 
as one with that man of flesh who w^as born full-grown at birthy 
and learning wisdom because of that which He suffered He 
grew into the knowledge of His own personality and towards 
His spiritual birth as the Son of God. Sinless even as was the 
Only Begotten, the Son of Man, even that spiritual Humanity, 
learned to hate sin and evil and unrighteous as made manife'st 
by that earnal mind which lived as one zvith Him; and the more 
He grew the jnore He hated that carnal mind which made Him 
suffer, and the more He hated that carnal mind the more He 
grew; and the more He hated that carnal mind the more He 
knew and recognised His own personality, and the more He 
kneiv His own personality the more He hated that carnal mind 
which stood opposed to Him and because of which He suffered. 
Some day, oh, some glorious day, the Son of Man, even that 
Spiritual Humanity, will have grown into the fullness of the 
stature of Jesus the Christ, the Son of the Living God, and 
will Hate that Carnal Mind with all the hate with which 

GOD 



262 THE MANIFESTATION OF THE IDEA. 

liates it, and zvhen Humanity hates that Carnal Mind, even 
that Son of Perdition, with all the hate that God hates it, tJien 
will that Carnal Mind be cast out forever into the (a) Eternal 
Night of Death, and upon that (b) Pure White Tablet (Soul) 
will be written a New Name which no man can know, nay, none 
but the Son, even the Name, 

THE WORD OF GOD! 

Oh ! do you not see that He that taught not at all without 
a parable was Himself a 

LIVING PARABLE, 

and that in His Life from the cradle to the grave He made 
manifest the Son of Man, even the Spiritual Humanity, in His 
terrific combat with the Carnal Mind, and in His Resurrec- 
tion and Ascension to a Seat at the Right Hand of the Father 
He made manifest Humanity's 

ULTIMATE VICTORY AND DESTINY? 

(a) Rev. XX. 10; xiv. 15. (6) Kev. ii. 17; xix. 12, 13. 



CHAPTER XXX. 



Thk Star of Bi:thIve:he:m. 



As all spiritual things have their shadow in things natural, 
so at the birth of Christ (w) the Light of the World brought 
with it its own symbol in the heavens. Back of all things 
and in all things is The Word, and back of all Nature is 
Nature's God, who is (x) above all things and by which all 
things consist. As Humanity waits upon God and attunes its 
soul ever by its life, in harmony with Him in whom there is no 
discord, neither violence, He smiles, and the elements conspire 
to bless Man. Let Man depart from God and surrender his soul 
to impulses at variance with the attributes of The Word, and 
Humanity will have withdrawn from God, and upon the 
World will be let loose influences in harmony with that rebel- 
lious spirit. God never can be in harmony with sin, and wick- 
edness, and anarchy, and greed, and Hcentiousness, for His 
attributes stand forever in opposition to these. When, there- 
fore, Humanity sins and gives its life up to disobedience God 
gives to that Humanity an environment in harmony with it, 
according to the fiat of Truth and Law which is God. 

As the physical man responds to the condition of the mind 
that is one with it, receiving into itself poisons or the reverse, 
according to and in harmony with the condition of that soul, 
so the one great body in which the one great soul of Humanity 
vibrates (even the Earth and the elements which are a con- 
stituent part of it) receives into itself the conditions which are 
in harmony with the soul itseH, (3;) and convulsions, and war 
of the elements, and great disasters pulsate in harmony with 
Man's soul. 

The Soul of the crucified One agonized on the cruel Cross 

(w) John viii. It. (x) Rom. xi. 36: Eph. iv. 6. (?/) Matt. xxiv. ?. 

-c;i 



264 THE MANIFESTATION OF THE IDEA. 

.and {2) darkness hung o'er the Earth even as darkness 
shrouded man's soul, and His soul in the throes of mortal 
ppfony broke the bars that chained it to the flesh, and the 
(a) Earth and the elements and all things responded to the 
agony of that severance ; and as His soul freed itself from the 
shackles of flesh which held it, so they responded to that con- 
vulsion, in harmony zvifh it, and the ''veil of the temple was 
rent in twain from top to bottom, and the earth did quake, and 
the rocks were rent." 

God is in harmony with that which is in harmony with 
Him, and God is in absolute and perfect harmony with a 
thought conceived in harmony with His Nature; and that 
thought is no more man's, but God's, and has in it all the 
Omnipotence of God Himself, for God gave to that soul both the 
thought and its conception. 

Oh, the glorious possibilities centered in Man. His the 
privilege to walk and talk with God, to think His thoughts, to 
promulgate His decrees, to do His Works. A world travails 
in convulsions because of man's perverseness ; the heavens 
shall yet smile, the desert bloom like the rose tree, the (b) leop- 
ard lie down with the kid, and the lion shall eat straw like 
the ox, because of the beneficence of man's own personality. 

In Bethlehem of Judea a mother travailed and brought 
forth a Son in whom w^as personified the great Force which 
is the enduring and endowing center of all motion and all 
light, namely The Word, in whom was The Truth, the 
Light of the World, He from out of whom all motion 
was begotten, and in whom all light finds its conclusion. 
Motion is but the fingcj', the signboard, the pattern, pointing 
the way to Him in whom it is lost in the Reality. The light of 
atomic motion, even the sun, but the pattern of Him in whom 
all Light is personified. The Truth is the Light of the World, 
the trite light, and the Sun but His symbol. Back ot it and 
above it is that by which it consists, namely, The Truth, even 
The Word. In the manger at Bethlehem this Light lay cra- 
dled, and to it a star led the way. As the mother travailed 
(2) Matt, xxvii. 45. (a) Matt, xxvii. 50-53. (6) Isa. xi. 



TH^ STAR OF BETHLEHEM. 265 

in childbirth to deliver Him in whom should abide the Light 
of the World, so all Nature travailed, and in the (c) East was 
born a star, which, wending its way across the Hghting skv, 
shone o'er His resting place. For all nature travailed with 
the mother, and out of the elements of the air was born a globe 
of light, Symboi of Him, who, born out of the East where the 
Sun rises, where the Sun neuer sets, where the Sun is always 
risen, — of Him, who, born at the time of the year when the 
Night, gaining strength with each day's cycle, has met the 
Day in silent battle, and Darkness and Light hath contended 
for the Mastery, and Light foresees its deliverance and the 
day begins to lengthen and the night to shorten, became the 
Light to all the World for all Time and all Eternity, to lead 
Humanity out of the Egyptian darkness of Sin into the glorious 
Presence of Him who is all Light and Joy and Peace and Love, 
and Truth and Wisdom and Holiness, even the presence of 

OUR HEAVENLY FATHER, 
(c) Matt. ii. 2; Gen. ii. 8; Gen. iii. 24. 



CHAPTER XXXI. 



Judas.— His Heredity and Environment. 



All Law, be it of man or God, (and all law based upon 
man's conception of justice and right and equity is a reaching 
out after God who is Law personified,) develops and makes 
manifest two characters. Without the law there would be no 
gauge or rule by which we could determine character. The 
law, therefore, is a necessity to manifest character. The one 
character made manifest is the individual who, obeying all 
law, is a law unto himself, embodying all the law within him- 
self, and thus superior to all law and its condemnation; and 
the other character, the individual who, being a violator of 
all law, receives into himself the condemnation of all law as the 
law's -violator. Without the law there could be no condemna- 
tion, but having the law, its violation brings with it its own 
condenniation. Were there no law against stealing, all men 
could take that which they desired, robbing no man and vio- 
lating no law. Having the law, the man who steals comes 
under the condemnation of this law as a violator of it, and is a 
thief. The observance or non-observance of law makes or 
unmakes the character of the individual. It develops and 
brings to the surface elements in the individual which are 
elevating or the reverse. It makes these elements known, and 
being known and recognized, gives to man the opportunity 
to cultivate them or the reverse. The law which declares the 
one man dishonest declares the other man honest. The law 
itself, being of human origin, may be in error in regard to true 
Iionesty, but no man who loves honesty will ever violate that law, 
if he believes the law is true, because of his honest heart. It is 
the condition of the soul that makes a man a violator of law — 
the violation of that law is but the condition made manifest. 
Law is intended to protect all men's rights. That the laws 

266 



JUDAS. — HIS HEREDITY AND ENVIRONMENT. 267 

of men do not do so is because they are not framed in harmony 
with the Supreme Law, who metes out the same justice to all 
men. The man who obeys law is a respecter of the rights of 
others; the disobedient man respects no one's rights.' 
(g) There could be no condemnation of a man's acts if there 
was no prohibition of a man's acts. There could be no vio- 
lation of a prohibition if there was no prohibition to violate. 
There could be no sin without a law first proclaiming that sin. 
There can ^be no sin, conscious knowledge of sin, without first 
a conscious knowledge of the law prohibiting that sin. The 
little child that, trespassing in a neighbor's lot, takes a flower 
or fruit or what not, in the absence of any knowledge of the 
sin in the act sins not. The trees, the flowers, the fruits of the 
earth, all these are God's, and the child is one of His children, 
and the child but obeys a natural and heaven-born impulse 
in seeking to possess that which delights the soul. In the 
absence of an admonition to the contrary, this admonition being 
to it law, the admonition being given before the commission of 
the act itself, there can rest on the innocent child no guilt for 
violated law, hence no sin. If, after the giving of the law, the 
child still persists in the violation of the law delivered to it, 
be the law itself right or wrong, it demonstrates a predisposed 
rebellious spirit and a spirit in antagonism to authority. If, 
however, the child, obedient to the authority in which it has 
faith, refrains from any further trespassing, it shows forth a 
predisposition to obey constituted authority or law in which 
it has faith. It is the spirit of obedience and trust in the child- 
which makes it respect and obey law as represented in the one 
delivering it. The child may not know, nay, probably can not 
in its unenlightenment, the reasons that lay back of that law 
and called for its observance from it, but if it have an obedient 
spirit and faith in the promulgator of the law, it will obey, any- 
how. 

If the law is a perfect law, and its promulgator a Perfect 
Law-Giver, conformity to the Law must result in a character 
who violates no law. To obey law solely and only through fear 
(g) Rom. vii. 7. 



268 TH^ MANIFESTATION OF THE IDEA. 

of the law, is, as regards spiritual things, itself a condemnation 
tinder the law. (h) For the obedience is not of Love, hut of fear, 
and the condition of the soid, as far as love for the lawgiver is 
concerned, is the same as though the lazv were violated. 

God gave a law by Moses. This law a perfect law both 
as regards man's relationship to man and his relationship to 
God. To the obedient man it became a ij) schoolmaster, 
through faith in it as the law of God and in God as the pro- 
mulgator of that law, to bring Christ* to the World and the 
World to Christ. But, mark it, always through faith and an 
obedience to that faith which zvifhout obedience would be but a 
dead faith and therefore no faith at all. 

Since Faith in God The Word, and in the Word, even the 
Book, as The Word of God, acting upon the minds of the 
Jewish people, their environment, upon earth and air and sky, 
begot a Son, even the Son of the Living God, so Disbelief or 
Unbelief contending against BeHef even at the first promulga- 
tion of The Word begot a Son also, even 

(7) THE SON OF PERDITION. 

Of Judah Tamar conceived and out of her womb came 
Phares and Zarah, between whom there was a (k) breach even 
from their mother's womb. Through Phares came Christ, 
through {2) Zarah came Judas ; out of the tribe of Judah came 
both. Begotten in licentiousness, upon Zarah and his descend- 
ants fell its curse by inheritance. As Belief grew and strength- 
ened in the ancestors of Jesus, Unbelief grew and strength- 
ened in the ancestors of Judas. Century after century, mil- 
lennium after millennium, added to that disbelief, strengthened^ 
that disobedience. The law was theirs, — they violated it. 
The Word came to them as it did to the ancestors of Je.sus,- - 
they refused to believe it. The law that was delivered to 
Moses on Mount Sinai and which said ''Thou shalt not com- 

{h) Johniv. 18. {i) Gal. iii. 24. ( j ) John xvii. 12; 2 Thes. ii. 3. 
(fc) Gen. xxviii. 29. {2) There is no statement in the Bible to the effect 
that Zarah was the ancestor of Judas. The conclusion is of analogy and 
the known law of heredity. 



I 



Judas. — his heredity and knvironm:^nt. 269 

rnit adultery,'' came to his mother as it came to the mother of 
Jesus; she neither cared for nor Hstened to the law, and the 
culmination of centuries of Unbelief was a 

(/) HARLOT, 

who, giving up her virtue, not under that divine influence of 
love for a mate, but through Lust of the fleshy had begotten in 
her a son in whom 

(a) GREED 

sat enthroned. 

(m) Centuries of licentiousness begot her as its culmina- 
tion, and the sacrifice of her virtue to a paramour of like 
nature, through the lust of the flesh, was the consequence. 

All the evil influence of The World centered there at the 
moment of his conception, and the DisbeHef, and Disobedience, 
and Lust, and Greed of the World were made a personality 
at his deliverance. Begotten in Lust, Lust which is but Greed, 
and Greed which is but Lust, were his disposition, the force, 
the moving principle, that prompted him and actuated him in 
all he said and did. Begotten in evil, all the evil in the moth- 
er's nature hated the child within her womb, and the hate of 
the mother for her child became the heritage and the hate of 
the son for humanity. 

Conceived in Greed, he was a thief from his mother's 
womb. Hated by his mother, even from his conception to 
his birth, he hated the world. Love neither watched over nor 
cared for him, and the heredity which was his by birth was 
strengthened by his environment. He, too, grew into manhood, 
and The Word, even The Book, was his to read as did Jesus. 
He disbelieved it. He believed in nothing except evil because 
of his ozvn evil nature. Every man was a thief because he him- 
self was a thief. Every man a deceiver because he himself 
lived by it. Every man a liar because of his own lying nature. 
Through his own perverted nature he saw all things, truths, 
individuals, religions, God, and thus saw all things as a lie. 
{!,) Ps. cix. 14; Rev. xvii. 1. (a) 2 Thes. ii- 3, i. (m) Ps.cix. 4. 



270 THE MANII^ESTATION 01^ THE IDEA. 

and in his own perverting condition of soul saw perversion in 
all things. The story of man's fall was a fable, and the Song of 
Solomon a feeder of his lustful mind. He read of David's sin 
and was indifferent to, and disbelieved in, the agony of his 
remorse. His mind fed on the details of the sin, lusting after 
the flesh in its perusal; the (;/) condemnation of God on him 
(David) for his sin as thundered at him by the prophet Nathan, 
was by him unnoticed and uncomprehended. He read the 
story of Ruth, and seeing her (0) lying at the feet of Boaz, per- 
verting the meaning, saw in it only evil, not seeing the purity 
of the motive that prompted the act or the (p) purity of the 
mind that interpreted it. The story of Jonah was but to be 
laughed at, and the vision of Ezekiel an occasion for mirth. 
Thus disbelieving the Word of God, and unable to grasp the 
thought that the evil which was recorded of Abraham, and 
Isaac, and Jacob, and David, were for just such as he, to 
show him that God is a merciful God and forgiveth those who 
repent, and loveth them in spite of their sin, and holding in 
ridicule the Book in which was recorded both His Word anc. 
His promises, when The Word came to him and spoke to him 
face Lo face, he disbelieved Him, and sold Him to His enemies, 
delivering Him up to be crucified in response to the prompt- 
ings of that developed nature which became his at conception, 
even as his mother before him had sold her virtue for money, 
and sacrificed her womanhood on the altar of Greed 

Every truth that came to Jesus came to him. He refused 
it. He disbelieved it. Thus each truth rejected left his heart 
harder than it was before, and it grew stronger in unbelief. 
Christ was to him an impostor, preying upon a deluded public ; 
His miracles sorceries, his practice of virtue a sham. Thus 
looking upon Christ, he availed himself of the first opportunity 
to make (a) merchandise of His life, his insatiable (r) greed 
grasping at the first opportunity to make money, no matter 
how small the pittance or how awful the means of its procure- 
ment. At the last supper, coming from the council where he 

(n) 2 Sam. xil. (0) Euth iii.-iv. (p) iii. 11. (g) Matt. xxvi. 14 
16. (r) John xii. 6. 



JUDAS. — HIS HEREDITY AND ENVIRONMENT. 27 1 

had arranged to sell Jesus, even Jesus Christ The Word, his 
deceitful nature spoke a He in a question, and (s) questioned 
Jesus as to whether he was the betrayer. Still making a 
denial of that which he had already arranged to do, he dipped 
his hand in the bowl with Jesus, and at the garden of Gethse- 
mane gave Jesus the traitorous kiss. 

Yet in that nature, so depraved, so vile, so wicked, that 
symbol in a living character of the great force of evil which then 
dominated the World, and which hath again made itself jnani- 
fest, there lived one spark of Truth, which, burning through 
that evil mind or soul, beat with awful ray upon his terrified 
soul with the tremendous anger of a Just God, and proclaiming 
the innocence, and truth, and nobility of purpose of a Cruci- 
fied Savior in that awful cry of remorse, (w) . "I have slain 
innocent blood," he added iniquity to iniquity, and hanged 
himself to a tree, from whence falling, he "burst open, and his 
bozucls gushed out" 

Oh ! in that Truth was Love, for God is Love, and Truth 
and God are one, and w4th Love and Truth comes Wisdom, and 
with Wisdom Power, and Holiness, and Justice,_ and Mercy. 
Between him and his God, between him and those attributes 
which in their correlative force bring Peace, and Joy, and Rest 
to the soul in harmony with them, there stood like an impass- 
able barrier, shutting out their Hght, his sinful nature. He saw 
only his own sin in relation to his own soul and his God, and 
having disbelieved in that Word made manifest to him, and 
denied Him, and dehvered Him up to be crucifiedj. that same 
disbelief, one with him, a part of his own personality, rose up to 
torture him and to keep him from believing, and thus to see the 
Love that doth always accompany the Truth, and to accept as 
an incentive to Hope within him the saying of The Word : 

(v) ''Come unto me, all ye that are weary and heavy laden, 
and I will give you rest." 

Oh, the awfulness of the agony of the separation from 
God! 

(s) Matt. xxvi. 25. (t) Mark xiv. 20. (u) Matt, xxvii. 4. (v). 
Matt. xi. 28. 



2721 ThK MANIF'EiSTATlON OF THE) IDEA. 

Upon whom falls the responsibility for the begetting of 
such a character and the development of such a life? How 
much of that sin lay at his own door, and how much at the 
door of his ancestors? How much lay at the door of the 
mother, and how much at the door of the father who begot 
him? How much of the licentiousness of to-day lies at the 
door of the harlot, and how much at thy door, libertine f In 
liow much was the zvhole world a party to the development of 
that character and to the Crime of Crimes which he commit- 
ted ? Who can ansv/er ? Do you judge him and sentence him ? 
Did Christ ? Did His apostles ? He who knoweth the secrets 
of every heart, the impulse of every act, who is conversant 
with all the great forces which are at work in the souls of men. 
He, and He only can be his Judge? Is he lost? What think 
you ? May we not hope that that one ray of light piercing that 
darkened soul may glow and brighten, and with its increasing 
rays may come Hope, and with Hope a Faith which is one 
with Hope, and with Faith a Hope which is one with Faith 
and that the chorus of heavenly melodies may swell in joyous 
unison in that hungering and thirsting Soul ? For that Son of 
Perdition who betrayed The Word, and following that deed 
heaped evil upon evil by taking his own life, there can be no 
forgiveness, neither for those who counsel the same destruc- 
tion of one's own life, for Unbelief is an unpardonable sin, and 
never will be forgiven, and he who disbelieves The Word can 
hope for no forgiveness, neither in this World nor the World to 
come ; but for that agonizing soul which cried out in its agony, 
proclaiming a truths and in that truth denying for itself the 
fatherhood of the Devil, for (w) he was a liar in the beginning 
and the truth was not in him, — for that soul which proclaimed 
that truth and which it never could have proclaimed if it had 
not come in touch with the source of all Truth, even The 
Word, — for that soul there is a way that leads to God, for that 
tme truth is in harmony with all other truth, and that truth 
having pierced the armor of unbelief shall lead that soul out 
of the darkness of unbelief, of the soul's Egypt, into His pres- 
(lo) John viii. 44. 



JUDAS. — HIS HKRKDITY AND ENVIRONMENT. 273 

ence, where the correlative forces or attributes, or Spirits of the 
Heavenly Father, even the Spirits of Truth and Wisdom and 
Power and Justice and Majesty and Mercy and Love, meet in 
a sweet and glorious unison. 

Let him but believe. BELIEVE. Believe that Christ 
was and is the Son of God, and all the powers of Hell shall 
not prevail against that behef. 

How long the agony? How long is the soul cast out? 
Until the demands of Infinite (not finite) Justice are satisfied. 
Can we therefore not leave all those who have gone before to 
God? He is a Just Judge — ^Justice in Him sits enthroned, 
and 

{x) His Mercy Endureth 

FOREVER. 
{x) Ps. cvi. 1. 



CHAPTER XXXIL 



Christ's Temptation. 



(Matthew iv. 1-4, and Lukk iv. 5-14.) 

"Then was Jesiis led up of the Spirit into the wilderness 
to be tempted of the devil. 

•'And when He had fasted forty days and forty nights he 
was afterward a hungered. 

"And when the tempter came to Him, he said, 'IF thou he 
the Son of God. command that these stones be made bread/ 

"But He answered and said, 'It is written, Man shall not 
live by bread alone, but by every word that proceedeth out of 
the mouth of God.' " 

"Then the Devil, taking Him up into a high mountain, 
showed unto Him all the kingdoms of the world in a m.oment 
of time. And the Devil said unto Him, 'All this power will I 
give thee, and the glory of them, for that is delivered unto me. 
?nd to whomsoever I will, I give it. If thou, therefore, will- 
A\orship me, all shall be thine.' 

"And Jesus answered and said unto him, 'Get thee behind 
me, Satan, for it is written, Thou shalt worship the Lord thy 
God, and Him only shalt thou serve.' 

"And He brought Him to Jerusalem, and set Him on a 
pinnacle of the temple and said unto Him, 'IF thou he the Son 
of God, cast thyself from hence. For it is written. He shall 
give His angels charge over thee to keep thee. And in their 
hands shall they bear thee up, lest at any time thou dash thy 
foot against a stone.' 

''And Jesus answering said unto him, 'It is said, Thou 
shalt not tempt the Lord thy God.' 

"And when the Devil had ended all the temptation, he 
departed from Him for a season. 

274 



CHRIST'S TEMPTATION. 275 

"And Jesus returned in the power of the Spirit unto Gali- 
lee, and there went out a fame of Him through all the region 
round about." 

To understand the temptation of Jesus one must keep 
always in mind His dual nature — His humanity and His 
divinity. His Spirit (a) zvJiich was Him made flesh, which 
was also one with Him. His body of flesh, with its nerves, 
senses and demands, and His Spiritual body, even that Mind 
which, dwelling in that body as one with it, also (b) abode in 
the Father's Mind as One zvith Him. 

Let the mind become deeply engrossed with a subject 
and it will rise into a (c) realm where flesh and blood can not 
enter with their demands. The more the mind is engrossed 
with thought which is an attribute of the Spirit and its kingdom, 
of the spiritual kingdom, and not the fleshly, the less it will hear 
or be aware of the demands of the flesh. The electrician 
deeply absorbed in some question relating to his work will 
become oblivious to the demands of the flesh for its food. In 
all other realms of abstract thought it is the same. The Law 
is fixed in God, therefore never changes, no matter to what it 
may be applied. 

Christ's mind, which was Him, was seeking Truth, even 
God, w^ho dwelt in Him as Him. His flesh, made alive by that 
Mind which was Him, lived as mind also. This (the flesh's) 
mind was a carnal mind, and was ever in opposition to Him 
v/ho was spiritual. The natural man is the result of the com- 
bining of flesh and mind. When the carnal mind controls the 
Man, then opposition to God becomes a power, and the nat- 
ural instincts, or the instincts which are in harmony with 
Nature, predominate. When Paul says (d) spiritual things are 
foolishness to the natural Man, he means the man whose mind 
is in harmony with and responds only to the law as it relates 
to Nature's and his natural body's demands. As a matter of 
fact, that man is only truly natural who holds the natural mind 
subject to his spiritual nature. When Christ's mind, which 

(a) John i. 14. (h) John xvii. 11, 21-23. (c) John xvii, 16; 1 
Cor. XV. 50. 



276 THE MANII^ESTATION OF THE IDEA, 

was Him, entered into that spiritual realm where Truth (God) 
abides, the natural mind was left without — it could not enter 
that realm. As long, therefore, as Christ's mind was fixed on 
spiritual things only, He was unconscious of the demands of 
nature. When, however, He became aware of the demands 
of His natural body, then the carnal mind, which is of the 
flesh, awoke to life. In the mind which is of Nature there 
lives all Error as regards God, hence as Christ's mind became 
more and more conscious of Truth, which is of God and is 
Spirit, He not only received a constantly increasing amount of 
truth, but had to overcome a corresponding amount of Error. 
The carnal mind, which is of the flesh, is Error, and is the 
wilderness in the world of mind. Thus it will be seen He was 
led because of His seeking the Spirit of Truth of that very same 
spirit into the wilderness of Error, and suffered the tempta- 
tions therein. His flesh, ever obedient to His mind, which was 
Him, responded to the condition of that mind, and every sense 
and nerve and muscle responded in harmony with it and led 
His physical body into the wilderness that was without the natural 
city of Jerusalem, even as His spiritual body (mind) was led 
into that [e) spiritual wilderness which is (e) without the spiritual 
City of Jerusalem, even God. Wc see here the same response of 
the natural man to the condition of the soul (mind) as took 
place in the beginning when the first man saw the spiritual 
trees as natural trees, (/) ate a natural fruit and hid behind 
natural trees. Thus also the natural man responded to the 
condition of the mind of Jacob in his awful mental struggle, and 
his (g) thigh was thrown out of joint. Thus Christ (h) sweat 
drops of blood when He endured the awful agony of the 
Garden, and thus Paul lost his sight. 

Since, as has been demonstrated already in this book, the 
Mind can not enter into the Kingdom of Mind while the body 
is filled to satiety with food, the blood, (2) which is the life, 
being required for the organisms which reside in the stomach 
and therefore not available to the brain in which the mind has 

(d) 1 Cor. ii. U. (e) Kev. xxii. 14, 15. (/) Gen. iii. (g) Gen. 
xxxii. 25. (/i) Luke xxii. 44. (i) Lev. xvii. 11. 



CHRIST'S TEMPTATION. 277 

its seat, it was necessary that Christ should fast. Not as a 
penance for sin, (Oh ! what a monstrous perversion of the 
truth ! How well doth it testify it is a child of the wilderness !) 
but to free the Mind from the grossness of the flesh. (7) Did 
not they fast who were his followers ? Yes, but it was for the 
same purpose that Christ did, namely, to (k) bring their souls 
closer into communion with Him, even His Word and His 
zvishes, and to purify that flesh. Can not one think deeply on 
a full stomach ? Yes, but it demands extraordinary determin- 
ation of the Mind, and is at the expense of digestion, which 
almost ceases. Christ was governed by Law, the same as we, 
in all things the same. 

The longer Christ fasted the more His mind was cogni- 
zant of spiritual things, and the less aware of natural things. 
Thus he fasted forty days and forty nights, which is a figure in 
the Bible denoting completeness, fullness, and at the (/) End 
of that fast He endured His greatest temptation and was filled 
with (m) Supremest Power, 

The mind is at equipoise with the body when it is unhar- 
assed either by the body demanding nourishment or by the 
body which has had a surfeit of nourishment. It is only by 
the body being in need of that which sustains it, and making a 
demand for it, that one becomes aware of what those needs are. 
It is always through the nerves that the animal or carnal or 
earthly nature makes its demands upon the mind for nourish- 
ment. The more that body has been weakened by a long 
fast (as in typhoid fever, for instance), the more fierce are its 
demands for nourishment and the means of its procurement. 
Christ's mind being at all times a spiritual mind, it at once 
reverted to the teaching of the Word which proclaimed Him 
the Son of God. Immediately, however, on the coming of this 
knowledge of the flesh's cravings, that craving made alive the 
Devil and He heard his Voice. But what is the Devil? 

When God made Man He made Mind one with the flesh. 
Not only did He make Mind one with the fleshy but the Mind 

(j) Cor. vii. 5. (k) Isa. iviii. 5-7; Zech. vii. 5-7; 1 Cor. xvii. 19-21. 
(I) Eev. XX. 7-9. (m) Rev. xxi. 



278 THE MANII^KSTATION O]? THE IDEA. 

was His Mind living in the flesh, one with the flesh, as His Son. 
This Mind having become one with the flesh, the flesh lived as 
mind, and we have the fleshly or earthly or carnal mind. But 
it is evident that the flesh has no mind of itself, and that it 
only has mind by being made one with mind. It, this fleshly 
mind, exists, therefore, not at all except as it is made alive by 
that which does exist, even that Mind which is Spirit. When- 
ever the flesh exerts an influence on that mind which is one 
with it, then that Mind which is Spirit formulates the flesh's 
demands into words, or interprets the demands of the flesh. 
When one hungers, the nerves of sensation impress the needs 
of the body upon the mind through the brain, in which the 
mind has its seat. Then the mind becomes aware of the 
demands of that flesh with which it is one. Now the flesh 
was brought up out of the depths, from an absence of being, 
into its own being, which is flesh or matter, and not spirit. The 
Mind (Man) which is Spirit came dozvn from that Eternity of 
Existence and Being, and meeting that flesh which came up 
from Non-Existence, these two — the Mind which sprang from 
Him Who IS, and the flesh which sprang from that which is 
not, the Opposite of that Mind (God) who IS — met and became 
One. Coming from the opposites, and meeting thus on neutral 
ground, there was that medium of e.vistence which is sought in 
all things, but never, as man, to be retained, but lost as soon 
as gained. Having thus met on neutral ground, they were at 
equipoise one with the other, but because of their Sources they 
were predisposed to eternal antagonism^ and war. As soon, 
therefore, as the Truth (God) came to the Man (spiritual man) 
who was mind and who was one zvith God in whom his life was 
hid, then the fleshly man (carnal mind) awoke also to its life, 
which was from below, and slew the spiritual man (mind). 
Opposition to that spiritual man, then, is seen to be the Devil. 

But let us go farther. The flesh is the physical body. Now 
God gave us this body to be the house in which His mind, 
hving as His Son, should find a temporary place of abiding. 
He demands that we shall minister unto its wants, keeping it 
well nourished with proper food, warmly clad, clean and 



CHRIST'S TEMPTATION. 279 

wholesome, as much as within us hes. The flesh is not evil 
in itself then, but becomes an evil only when its demands are 
hearkened to, to the stifling of the demands of the spirit (mind). 
Whenever a man surrenders to the demands of the flesh, to the 
denial of the demands of the spirit, then the carnal nature 
((mind) which is the Devil not only has been given a voice, but 
has been given life and pozver, and reigns in that man, and 
thus the man is dead to God and the spiritual Life, and is 
separated from that Life. This is what occurred to Adam. If 
the body hungers for food, it should under ordinary circum- 
stances receive it. We owe it to God to thus nourish. The 
laceration and bruising and starving of the flesh as a penance 
for sin and as a thing pleasing to God is at once seen to be a mon- 
strous blasphemy against His Nature and the Purpose of His 
Mind. While, therefore, the body should, under ordinary cir- 
cumstances, receive nourishment, yet if to give that body nour- 
ishment it is necessary to deny the appeals made by the spirit- 
ual nature, then that physical body must be denied its food, 
that the spiritual body may not be denied its food. This does not 
mean that the body must be permitted to starve, but that every 
attribute of mind we possess was given to us to make manifest 
that same Mind that Christ made manifest, and every demand 
of the natural man (man of nature) must be held subject to 
the demands of the spiritual man. The demands of the nat- 
ural man (mind) overcame Adam who was a natural man, the 
demands of the spiritual man (mind) in Christ overcame the 
demands of the natural man, and only let that natural man have 
a life in harmony with the zvill of the spiritual nature, hence the 
carnal mind never received any pozver from His mind, although 
it received both voice and mind because of His mind. 

We thus see w'hat is meant when the ''flesh and the devil" 
are spoken of. One more word needs to be added here. 
When the soul (mind) surrenders to the flesh and its demands, 
the soul becomes stained thereby; this surrender survives in 
that soul after the death to the merely physical body, and thus 
the carnal mind, which is the beast of Revelation, and the 
Devil of the Scriptures, survives in that soul which is evil, 



28o THE MANI]?ESTATI0N 01^ tUt IDEJA. 

standing forever in opposition to God in whom Truth abides, 
and thus denying ever truth, and telling only lies. 

Now what is true of the flesh is true of what is spoken of 
as the "World." All things of this Earth are of the "world." 
Whenever we permit the earthly or carnal mind to control our 
lives, then we become subject to its loves and desires, and its 
treasures become ours. The natural man knows of no other 
world than this, and loves no other, hence when man surren- 
ders his soul to the carnal mind, he makes this world his god, 
he seeks to gain as much of it as possible, and to retain as 
much of it as possible. These become his treasures. Thus he 
stands forever in opposition to the spiritual man and his treas- 
ures, who is spirit and whose treasures are spiritual. Not only 
so, but the devil, even the carnal mind, is made alive and given 
power in him when he surrenders his soul to the love of these 
things, and hate and revenge, and the spirit of the liar, the 
thief, the Hbertine, the oppressor, the cheat, the deceiver, the 
scandalmonger, the murderer, dominates that soul and is that 
soul, and their works it will do. The flesh, then, and this 
world and all it contains are not and can not be Christ's, for 
He and His kingdom are of another world, and are another 
world. Does it mean, then, that we shall not go becomingly 
and sensibly dressed, that we shall not be comfortably housed, 
that we shall not give food to our physical bodies, that we shall 
not cultivate our minds in the knowledge of the things of this 
life, that we shall not marry and beget children according to 
the law fixed by the Creator Himself? Nay, but in all these 
we must ever keep before our minds that these things are only 
created and here to contribute to the sustaining our life here 
while we develop that True Life which is not of Time, but 
of Eternity, and any expenditure of any of the forces of mind or 
body that has for its ultimate object the gaining of these 
things for self, or any expenditure of time or means or mind to 
gain clothing or food or houses or lands or gold or silver or the 
things of this life beyond that point which the needs of our 
body require, or the refusal, under certain conditions, to even 
deny ourselves even that which we may need (as did Christ) 



CHRIST'S TEMPTATION. 28 1 

that the spiritual body may have its food and be glorified and 
be seen and made manifest to all men, is a surrender to the 
carnal man (mind) and Satan reigns in that soul and it is dead 
to God and cast out from God. 

Thus we see that it is the Mind (man) which gives under- 
standing (which is not understanding since it is a He) and 
voice and power to the carnal nature. Through the nerves 
of sensation which relate to the physical man came those sensa- 
tions which aroused the carnal mind and gave it a voice in 
Christ. Yet the Devil came not as a Personality, for as a per- 
sonality he has not now and never had a personality, but is the 
opposite of that Personality who IS. The "Devil," as dis- 
tinguished from ''devils," is the Composite Whole of the 
influences in the world and flesh for evil, and which arrayed 
themselves against Christ in the battle in the wilderness. All 
the evil in the world centered in one supreme influence and 
gave Him battle in that struggle, and this influence took on 
form and speech according to that Mind which interpreted it 
and gave it a voice and a hearing. To each and every soul 
that voice would be interpreted and therefore speak according 
to the personality of that soid itself. If that soul was familiar 
with Scripture, that voice would quote to him passages of 
Scripture zvith which he 7vas familiar. The man suffering 
wrong, if he still forms his life, soul, (altliough he may profess 
otherwise) to the demands of his materiahstic nature, will 
hear that voice say, ''An eye for an eye, and a tooth for a 
tooth," and will follow that voice to the gratification of his 
revenge. If his heart is fixed on Jesus who is The <Word, he 
will reply to that voice which says, (y) "An eye for an eye, 
and a tooth for a tooth," "Nay, for He said, {z) Return good 
for evil." To another man tempted by his appetite the voice 
says, "Why fast? Others drink when they desire it," and will 
name the names of some who do. If the man is carnally 
minded, he will heed that voice and fall. If he is spiritually 
minded, he will hear the Voice above him which says, "Stand 
fast in the Righteousness of Him who hath made thee free," 

{y) Matt, V. 38-44, («) Matt. vi. 44, " 



282 THE manif'e:station o^ the: ide^a. 

and he will remain firm. The voice is always in harmony with 
your understanding, never more subtle in its choice of lan- 
guage than you are, giving to its manner of expression your 
manner of expression ; its ideas are only the ideas you have, its 
information only as great as yours. It will never seek to lead 
you away from the path of right by speaking to you of things 
in astronomy if you never saw a star, but let you once see a 
star and every spiritual truth you get from that will be per- 
verted by that voice. That voice will be just as bright as you 
are bright and just as ignorant as you are ignorant. The 
strength of intellect of the scholar, of the orator, will be its 
strength— no more, no less. To the lawyer it will speak 
through the law which is part of his mentality ; to the mathe- 
matician through mathematic according as his own mind runs ; 
to the coal-miner according to his understanding. Hence his 
voice is always your knowledge, which, abiding in your mind, 
which is one with the flesh, becomes at once his voice when 
the influence from below beats upon that mind zvith sufficient 
force to be heard. The Devil, that is, the combined influences 
of the flesh, the world and all that is below, is continuously, 
through the only channel which he can approach the soul, 
namely, the carnal, seeking to influence those who are weak- 
ened by disease, fasting, or anything that draws attention to 
him, (a) He lives in all things of the earth, he approaches man 
through his fleshly appetites. A man weak, worn, and weary, 
says to himself, "I have nothing to live for ; I will be happier 
dead than alive ; I will take my life." This is the influence of 
that which is below, making itself known to that man through 
his five senses, and speaking to him in his own language 
according to his ozvn understanding. 

The devil lives, but not as a personality. He Is the oppo- 
site of Him who IS. He who is is Spirit, His realm a spiritual 
realm, His worshipers spirit. The opposite of this Being Is 
flesh, his realm a fleshly or worldly one, his worshipers they 
of the fleshly world. Now it is self-evident, since mind is not 
flesh, that this flesh could exert no influences for evil unless 
(a) Johnxviii. 36; xii. 31. 



. CHRIST'S TEMPTATION, 283 

it could influence the mind to do its will. For without mind 
ilesh is powerless to do evil. Whenever the flesh or the world 
exerts an influence on Mind (Man), it is always of a fleshly 
nature, for that is its nature. Whenever this influence or the 
demands of the flesh or this world so impress the soul of Man 
that he is tempted to cater to the flesh, in opposition to the 
demands of his higher nature, then is the voice of Satan heard 
and he is present. Whenever the soul (mind) surrenders to 
that voice which is present and speaking, tJien the devil is given 
power in Man as man. Whatever there is of man, natural man, 
will lead man's soul away from God if permitted to control the 
life. It is not the flesh itself that is the devil, but the influence 
which abides in it to pervert the soul away from God. From 
its very nature, it being the opposite of Spirit, it would exert 
an opposite influence. So as to the devil, he being the oppo- 
site of Him who is a Personality and Mind he can not have 
cither personality or mind of himself. It is not the world that 
is the devil, but the influence for evil that abides in all things 
of this world, perverting the soul away from God. They 
become an evil only when man surrenders his soul to their wor- 
ship, thus permitting them to pervert the soul away from the 
true zvorship, even God. 

Whenever the soul of man becomes subject to either the 
world or the flesh, then that soul will become perverted by 
these lusts which are of the world and the flesh, and will live 
{or them and not for the Spirit. Whenever a man, listening to 
the voice of the flesh, lusts after the flesh, then this influence 
which we call the Devil, in contradiction of that Personality 
which we call God, is made alive in that man, becomes the 
personality, and is m.ade a living, thinking personality for evil 
in that man as that Man, Whatever is in opposition to God, 
that is the Devil. Whatever perverts the soul away from God, 
that is the Devil. There is no evil in a deck of cards them- 
selves ; the evil lies in the cards as part of the things of the 
World to arouse in man that spirit of greed and desire to live 
off of the misfortune of his brother, and indifference to that 
brother's welfare, and to neglect the things of God for the 



284 the: manifestation o-^ thi: idija. 

things of the World. There is no evil in a game of ball prop- 
erly conducted and played, but to the contrary, such sport under 
above conditions is a benefit to the individual so engaged, 
physically and mentally, as well ; the evil lies in the game as 
part of the things of this world to arouse in man that which 
is carnal in his nature and rowdy base ball and the engendering 
of evil passions result. Thus Paul in writing to the (c) Corin- 
thians makes mention of the temperate life of those who strive 
for the mastery in temporal things. Paul says that we 
(Christ's followers) are temperate also not to gain a corrupt- 
ible, but an incorruptible crown. Whatever will make strong 
the body, giving it health and vigorous life, will be a strength 
to that soul (mind) within that body if it be entered into and 
carried on in the same Spirit, even the Christ-spirit, with which 
Paul and his brethren lived their temperate lives. Thus these 
things can be a blessing or a curse to man just in proportion as 
they control man or man controls them, just in proportion as 
the body with its perverting lusts, greeds, desires, inclinations, 
control the soul (mind), or the soul in touch with its Monitor, 
even Christ Jesus, keeps in subjection that body. There is no 
evil in money itself. Does the transferring of a metal into a 
disk representing a certain amount of purchasing power, or 
paper into a commodity or an instrument called ''money," give 
to it evil attributes? Money is but a means provided for the 
convenience of man to facilitate and make easy the exchange of 
commodities. Is not that a blessing? It is only when it 
becomes, because of its relationship to the things of this world, 
a means to fix man's soul on it in love, and bring in its train all 
those evil things on which the carnal man's mind is centered 
and lead man's soul away from the true love, which is a love of 
God and spiritual things, that it becomes the (d) root of all 
evil. 

Thus it will be seen that while the Devil is not a Person- 
ality having a separate and personal existence, yet nevertheless 
he lives and exerts an influence for evil. When the command 
came to Adam, immediately his flesh, made alive by mind, 
(c) 1 Cor. ix. 25-27. (d) 1 Tim. vi. 10. 



Christ's Ti^MPTATioN. 285 

recorded upon that mind, through the nerves, the sensations 
from below, and that mind became cognizant of them and 
interpreted them. The disobedience or sin lay not in hearing 
that voice, but in believing it. Having believed it and obeyed 
it, there was stamped upon the soul of man, to survive after the 
death to or separation from that body through which came the 
temptation, the conscious knowledge of that sin of disobedience, 
l)ecause it was the soul that sinned, and the agony which that 
knowledge will bring. 

The Devil, let it be repeated, is an influence having no 
language, and voice using language, unless that influence is 
exerted upon an individual who has both understanding and 
language, when it will at once speak to that individual accord- 
ing to that understanding or knowledge or information, seek- 
ing always. to pervert that understanding. The more evil there 
is in the World, the more sin and the more virulent that sin, 
the more foulness, the more corruption of soul or mind, the 
greater that influence, which is the Devil, and the more deadly 
its effect on those who believe it, when it, acting upon their 
mind through the senses, uses their language and their under- 
standing or knozvledge to pervert their ozvn soul through a per- 
verting or lying teaching of that knowledge, dragging it down 
to its own level. What the individual knows, that fleshly mind, 
made alive by the soul which feels its influence, knows also. 
Hence the more intelligence there is in the individual upon 
whom this influence is exerted, the more intelligence, seem- 
ingly, there is in this voice made alive by the knowledge of the 
presence of this intelligence. Hence, the more brilliant the 
soul, the more dangerous it becomes if it becomes a victim 
to this perverting influence. To such a one, whose heart may 
have a true conception of some of the attributes of God, and 
who can not harmonize them with some of the accepted teach- 
ings of Him, this voice will come in all (d) subtility, (e) like 
unto an angel of light, and speaking to this man in his own 
voice, which is the voice of this evil influence, in accordance 
with the knowledge of the Scriptures which he (this man) has, 
(d) Actsxiii. 10. (e) 2 Cor. xi. 14. 



286 THIJ MANII^ESTATION OF TH^ ID^A. 

will pervert that knowledge to his own perverted level, and 
drag the soul down to ruin, a believer in and a teacher of lies 
Christ's mind was a perfect mind. It was therefore an 
exceedingly sensitive mind to all influences. It had that perfec- 
tion of sensitiveness which can only belong to that mind which, 
perfect in all its attributes, is the temple of The Holy Spirit. 
When, therefore. He had fasted forty days, the influences for 
evil, which were stronger when He was here on earth than 
they have ever been before or since, beat upon His brain, 
through the highly strung nerves, crying out for food, for the 
body, with terrific energy. Wherever the battle rages the 
fiercest between the flesh and the Spirit, there all the influ- 
ences that in their composite whole go to make up the Devil 
do congregate. In this supreme test of His faith in God and 
His Word, The Word in Him and the influence made alive by 
that Word, even the Devil who was that iniiiience, fought for 
His soul. For when this influence beat upon His brain through 
the nerves, the mind, one with that brain, interpreted it. His 
mind, being a spiritual mind, and fixed on The Word, at once 
interpreted that influence and gave to its influence the true 
interpretation, which was as given in the text. There are two 
voices continuously speaking to man. One is the True Voice, 
even God, who is the Truth, and the other is His opposite, and 
therefore a liar in all things. God who is the Truth speaks to 
man through Truth : man comes in touch with Truth through 
his spiritual nature or through his mind, and then makes that 
truth with which his soul is in contact intelligible to himself by 
mterpreting it and presenting that interpretation to himself in 
a language with which he is familiar. Thus, if God, who is the 
Truth, should speak to two men of different nationalities 
speaking a different tongue, by or because of these men's souls, 
each coming in touch with the same idea or truth, they would 
each interpret that truth, and that truth would be interpreted 
in the language which each spoke. Each would hear that 
truth, voice, speaking its own language. Now God presents 
the truth to man whenever man's soul occupies a plane which 
brings him into touch with that truth, but it frequently hap- 



CHRIST'S TEMPTATION. 2$7 

pens that while one may feel this truth or idea or thought forc- 
ing itself upon his soul for a hearing, the soul itself does not 
comprehend the idea sufficiently to interpret it, and to formu- 
late that interpretation into language making the idea comprehen- 
sible to himself, hence one frequently hears one say, "I know 
what I want to say, but I can not say it," and every one who 
has ever meditated deeply on any subject has been made con- 
scious of this elusiveness, and has given up in despair of grasp- 
ing the idea beating upon the brain for a hearing. 

Language is not therefore of itself a thing of any force 
whatever, except as a means of making known an interpre- 
tation. The same language may record the interpretation of' 
that voice of all Truth and the voice of all lies. Thus Adam, 
interpreting the voice which came from below through the 
flesh, heard it make use of the words, "Ye shall be as gods, 
knowing Good and Evil," and later the voice from above 
which was the Voice of Truth said, "the man has become as 
one of us to know Good and Evil." Now the statements as 
far as the language goes are the same, and it is only as we look 
beyond the mere statements to the spirit within that first state- 
ment, and the source that made use of that statement, tliat we 
see that first statement as a lie and its Source a liar, even as 
the last statement was true and its Source the Truth. 

The World is here. The flesh is here. They are not the 
Devil. There is no devil in either, but let either of them 
present to the soul sensations which, acting upon that soul, 
and interpreted by that soul, speaks to it of things which will 
lead that soul away from the True Voice which is a Personality, 
and that World and that flesh will be exerting an influence on 
that soul which is Evil — and that influence is the Devil. If 
Man surrenders to it, his soul becomes linked to this spirit of 
death in carnal things, and, dying to the body, can not of 
itself escape the agony it brings to the soul. 

When Jesus interpreted the voice from below it, the voice 
said to Him, "You have read the Word; you claim that that 
Word proves you to be the Son of God. Now, if you are what 
}^ou claim to be, you must have the same power that God has: 



2S8 TH^ MANlF^EStATlON OI^ rilTt IDEIA. 

if you have the same power that He has, you should not hun- 
^er. Show your power bv commanding this stone to become 
bread." 

Here was subtility. Here was ingeniousness. Seeking 
in the very name of Truth, Truth's defeat. For He did believe 
that Word, and the Word within Him and the Word within 
the Book both proclaimed Him as The Son of God. This 
was all true, and He knew it. He knew that, as the Son of 
God, He had pozver to transform those stones into bread. 
Herein lay His danger, for in the moment he obeyed that voice 
of the flesh, that voice from below, which received life from the 
statement which it made, but which was no part of the Truth, 
that voice which was the demands of the flesh and the World, 
and all Evil, that moment would He demonstrate His belief in 
the voice from below, and, by implication His disbelief in the 
V^oice from above, and would thus make manifest that He 
was not the Son of God, but of the Earth, earthy, as was the 
first man. If He had commanded that stone to become bread, 
He would have failed, for the power lay wdth the Son of God. 
and the Son of God could never disobey His Father's Voice 
It was because He was the Son of God, even the Word which 
is the Truth, that He refused and made the reply He did. A 
Son of God could say unto the mountain, "Be thou removed 
into the Sea," and it would be done," but a Son of God would 
never thus seek to use his power to gratify an idle whim or for 
his own glory, and should one seek to perform a miracle to 
prove to himself that he was the Son of God he would fail, and 
the same faith in God that gave Christ power to perform His 
(b) Urst miracle kept Him from trying to perform any previous 
to that to prove to Himself His Sonship! 

To Adam this temptation came, made alive by The Word 
which dwells in all things. He believed a lie and fell and 
died (was separated from God who is Life), as the Word said 
he would. Christ, too, would have fallen if He had believed 
in that voice which said, "Make bread out of the stones." 
Adam believed not The Truth, and fell. Christ was the 

(6) John ii. 7-11. 



CHRIST'S TEMPTATION. 2^9 

Truth. Adam being a natural man, believed that which his 
senses were cognizant of; Christ being a quickening Spirit, 
believed that which His Spirit was cognizant of. The Devil 
lied to Christ as he did to Adam, proclaiming to the man of 
flesh that certain prerogatives were his that really belonged 
to the Spirit. For it was the man of flesh in Christ, as in 
Adam, that received those sensations which were the voice of 
that from below. It was the mind of Christ, as it was the 
mind of Adam, that interpreted those sensations from below ; 
but Adam's mind, being a carnal mind, was fixed on carnal 
things and fell. Christ's mind, being a spiritual mind, was 
fixed on The Word, and thus interpreting these sensations, 
which were made alive by His mind, they spake the words of 
His understanding, seeking thus by a perversion to pervert 
His Soul. But that same Word which, dwelling in that mind 
and one with it, gave life to that which the Devil spoke but 
was no part of Him, alert to the maintenance of His own 
integrity, replied, that "man must not live by bread alone, but 
by every word of God." 

When The Word spake to Adam, and proclaimed itself 
in the command as the custodian of the knowledge of Good 
and Evil, the evil influences centered in the carnal mind was 
made alive by that Word, and interpreting that command 
according to its (the carnal mind's) own personality, declared 
God a liar. The mind of Adam, receiving that message from 
The Word, received all truth in that message. In that Word 
which spoke this command, then, was the knowledge of good 
and evil. With the message, therefore, there also went 
the truth that The Word, even God, had this knowledge of 
Good and Evil. The carnal desires, beating upon Adam's 
Mind and finding mind and voice through the mind and under- 
standing of Adam., became as alert in its comprehension of 
its perversion of this truth that the Word had the knowledge 
of good and evil, as Adam's mind was that this word contained 
the knowledge of good and evil. So this evil influence which 
centered in the carnal mind, and which made alive by Adam's 
mind spoke with his mind according to its nature, said to 



Adam, '*Do you not perceive that God lives forever, that He 
can never die, and that He has this knowledge of Good and 
Evil, and that that is the separating line between you and Him, 
and that if you eat of this tree, you, too, having this knowledge, 
will be a God," or, in the words of the Book, "Ye shall not 
surely die, for God doth know," etc., etc. Yet the flesh, that 
evil influence emanating from it, that old Devil, lied. For the 
man who obeyed his voice did die, and lost his likeness to God 
also. In all things, the flesh, while made alive by that Word, 
yet surely lied, by perverting the meaning of the truth that was 
in that Word, and using if to teach a lie. The Word was The 
Truth, and spoke the truth ; the carnal mind was the liar, and 
spoke a lie. (e) He was a liar in the beginning, and the truth 
was not in him. 

In Christ this Word was personified. He had studied 
The Word in the Book, and the Word iii the Book and The 
Word in Him both testified that He was the Son of God. 
That He made all things. Within Him He knew was the 
Science of all things in which the brilliancy of' art, of science, 
of astronomy, of government, of authority, of dominion, of 
power, had their Source, for in The Word, which was Him, 
dwelt all this power, and He was its Source. That Power by 
which cities were built, and nations developed, and govern- 
ments inaugurated, and kingdoms established, and monarchs 
enthroned, was vested in The Word by which all things consist. 
This, all this, The Word, becoming more perfectly understood 
as His mind was freed more and more from the grossness of 
the flesh through His long fast, had revealed unto Him, and 
He then fully realized Himself as He zvas, the Center and Source 
of all Power, The Word in His Omnipotence. Having 
attained to this height where He understood Himself as He 
was, behold, He hungered, and His mind thus being diverted 
to the flesh through its demands, all the influences for Evil oi 
The World entered in through the nerves and senses of that 
fleshly body, and receiving voice from the mind which dwelt in 
that body and with which The Word was one, the carnal 
(e) John viii. 44, 



CHRIST'S TEMPTATION. 29 1 

mind's comprehension of the perversion of that knowledge 
which existed in that mind was equal to the truth which that 
mind had, and which was embodied in The Word, one with that 
mind. Not that His fleshly mind believed that He was the Son 
of God. It said, '7/ thou be the Son of God," etc. //—thus 
raising a doubt in the mind of Jesus at the first word as to His 
being the Son of God, which He believed He was. Following 
it up immediately with the demand for the proof. Thus 
approaching Him, "You believe you are the Son of God ; you 
have been led to that belief by the Book which is called the 
Word, and by that Voice within you which you call the Word 
and which you have been led to believe is You. Now, you can 
prove to yourself, and answer in no better way the doubts which 
assail you, than by exercising that Power which you as the 
Son of God must have, and make bread out of these stones. 
You would be justified in thus using that Power if you have 
it, and you have it if you are the Son of God, for God gave you 
that body. He ordained that it should live by bread (food) ; 
it is your duty to care for that which God has given you. There 
can be no sin in ministering to it, therefore" ; or, in the words 
of the text (for all evil and all things relating to that particular 
temptation found voice and was embodied in the words Satan 
uttered), ''If thou be," etc., etc. 

Hast THOU ever heard that voice of the Pit? Oh, how 
many tempted to do that in which there was profit or gratifi- 
cation of some natural desire have heard that voice_of the 
carnal man, the voice of the man of flesh, who came, from 
below out of the Pit, say, ''You have your family to maintain. 
God has given you that wife, that child, these children. You 
assumed certain obligations when you took upon yourself the 
duties of father, husband. It is your duty to fulfill them." 
Or to the one tempted by his love of display and the ambitions 
of the carnal man to erect a palace for a home, "See the large 
amount of labor you will give employment. These men need 
work; they must have work to live and provide for their families. 
How much better to thus use your means and furnish honest 
toil to honest labor than to hoard that money as some do." 



292 THE MANII^KSTATION OF THE IDEA. 

Or to the financier controlling- vast properties which he is 
tempted to so manipulate as to raise the price of that which he 
controls that he may, by this means, increase his store of 
earthly treasures, "You are justified in doing this, for your 
property is your own, to do with as you will, and besides, 
while the aggregate of your gains are very great, yet the 
increase is so little that no one person is affected very much 
thereby, and then, if you don't do this, you can not carry out 
those schemes you have to benefit and bless Humanity, even the 
building of churches, the endowing of colleges, the establish- 
ing and maintaining of hospitals, the erection of libraries, the 
equipping and sustaining of scientific bodies of research and 
exploration." Or to the libertine tempted by the lust of his 
flesh, "These passions are part of man's nature ; he would not 
have been given them if they were not to be exercised. The 
house of harlotry thus ministers to that part of man's nature 
and preserves the virtue of the innocent from man's lust." 
And hearing this voice, believed it, and thus testified that he who 
believed this voiee was not the Son of God! With the truth 
teaching a lie! 

What a reasonable request for Jesus to grant, and thus 
also prove He zvas God's Son, and forever settle His doubts, 
for He did hunger and need food. Yet to obey meant the over- 
throw of His soul, and the loss of that power which He did 
have. For God gave Him that Power and made Him the 
Word that He might through that very same Word, encour- 
aged and upheld by His Spirit, sacrifice the man of flesh and 
live to the Spirit, deny self and live for others, use it not for 
self, but in the labors of the Carpenter's bench, in humble toil with 
the zvorld of toilers earn His bread, and use His Power for 

HUMANITY. 

What a perverted, what a wretched, what a lying concep- 
tion of the nobleness of that soul which paints Him, or con- 
ceives of Him, as lengthening the timber, by the Power of 
the Word, which, through an error of judgment, had been 
siiwn too short, or performing the many miracles credited to 



CHRIST'S TKMPTATION. 293 

Him by those who comprehended Him not, using this Power 
for His own personal ends. He would have been unfit for 
that Power had He obeyed the demands of the flesh. He 
would have shown Himself, not the Son of God, but a man 
succumbing to mans temptations ; one called, but not chosen. 
Resisting it, overcoming it, rising superior to it. He registered 
by His own act the seal of His Sonship, and received into His 
sorely tried and tempted soul the (/) ministration of angelic 
messengers, and rising into the sublime heights (g) where no 
temptations can be heard, and from whose lofty eminence evil 
is forever debarred. He returned unto His people in the Power 
of the Holy Spirit. 

Satan stood at the threshold of a closed door, even the door 
of His soul, which is His mind, knocking, through the nerves 
beating upon that mind through the brain, and making that 
influence which centered in those sensations known to Him. 
He (Satan) standing on that threshold, and receiving mind, 
and understanding, and knowledge, from that mind which was 
within, and seeing that mind, and that knowledge, and that 
understanding, as only the fleshly mind can see it, and therefore 
receiving mind, and understanding, and knowledge, in a per- 
verted sense, or way, exactly contrary to the Truth, he sought 
to enter in at that closed door and possess that Mind, which, 
one with the Word, had given Him life, (h) Without that mind, 
standing on the threshold, soliciting entrance, were sorcerers, 
and liars, and thieves, and whoreniongers, and oppressors of 
the poor, and adulterers, and witches, and wizards, and astrol- 
ogers so-called, and scandalmongers, and lovers of the world, 
and of vanity, and of riches, and of worldly power, and adula- 
tion, and the souls of men grown fat in worldly riches through 
the prostitution of God-given abilities to the accumulation of 
wealth through the oppression of his weak brother who lacked 
both ability and desire, and all evil ; within that mind, standing 
at the entrance, one with that mind, barring the entrance of 
any and all evil to that mind, was 

(/) Matt. iv. 11. (g) Matt. iv. 11. (h) Rev. xxii. 15. 



294 "^^"^ manife:station of the id^a. 

THE WORD. 

Entering in, that mind would have been perverted to the 
level of all that was without, and below, and would have done 
its work, and the Word would have departed from that soul, 
for The Word can not be one with Evil. Secure in the strength 
of His faith, pure in thought, truthful in spirit, loving, and 
trusting, and believing The Word which was in Him and was 
Him, He met the Enemy, with all his forces, upon this Earth, 
in this world, in the flesh, upon his own battle ground, and gained 
the 

VICTORY. 

The same forces stood at the mind of Judas. The door 
was wide open, there was no one standing in opposition at the 
door, for he had closed the door to Him who would have saved 
him; the soul within was in harmony with the influence from 
without and from below ; upon the portal of that door was writ- 
ten the words, ''Welcome, enter in." They were in harmony 
one with the other. The combined forces of evil centered in 
one great force, even Satan, (i) entered in and took possession 
of that soul, and leading that soul with his own insane hand, 
claimed him as his own Son, and in the (;) traitorous kiss of 
his son proclaimed his own traitorous nature. 

To each he offered that which each could comprehend. 
To each he lied. To Judas he had lied repeatedly, and Judas 
receiving these lies as truth because of his own lying nature and 
disbelief in all that zvas true, believed Christ tO' be a liar, a sor- 
cerer, a deceiver, and that in addition to the money he received 
he would receive the applause of the multitude, who were con- 
spiring to kill Him. In all he lied, and in none more truly 
than (k) that those who had bribed him to betray the Savior 
would honor him. He gave to him that believed him and sur- 
rendered to him, not honor, and glory, and life, but dishonor, 
and ignominy, and death. These were his, and these were all 
that he coidd give. 

{i) Luke xxii. 3. (j) Luke xxii. il , 48. {k) Matt, xxvii. 4, 



CHRIST'S TEMPTATION. 295 

He lied to Jesus when he said to Him, as he showed Him 
the nations of the Earth and their glory, "All this power will 
I give thee, and the glory of them, for that is delivered unto 
me, and to whomsoever I wiU I give it. If thou therefore will 
worship me, all shall be thine." (/) These were not his to give. 
Standing upon the threshold of that soul, or mind, having had 
his presence made known by the knocking on the door 
through the evil influences of the World, which, beating upon 
that mind through the brain, acted upon by the nerves which 
carried these sensations to it and made that mind cognizant 
of them, he attracted Jesus' attention to that which The Word, 
which was Hijn, sazv, and which flashed before Him in their 
entirety because of the Eternity of all things which resided in 
that Word and which makes all things ever present to that 
Word. Did you ever, in a moment of great danger, which 
seemed hours, but was ofttimes only the fraction of a minute, 
have your life from childhood to that time pass before you in 
review? That is the eternity which abides in your soul, even 
the Eternal Truth, and which will at His (w) coming stare you 
in the face in a moment of time. Thus, He who was The 
Word, and in whom all Truth abided and was ever present, 
having that mind diverted to things of earth by these evil 
influences which have their home in this world, and whose 
Prince Satan is, — He saw, in a moment, all the world, and its 
splendor, and its grandeur, and its power, and its glory. The 
mind thus diverted by this influence, and cognizant of it, inter- 
preted what it said, it receiving voice and knowledge, and 
understanding from Him, and perverting or misconceiving all 
these, that he might deceive Him through a lie. Being the 
composite whole of forces which were altogether carnal, and 
therefore incapable* of understanding the Truth or believing 
it or knowing it as the Truth, he saw all these according to his 
own carnal nature, and sought through this voice and this 
knowledge and this understanding to teach a perversion and 
pervert His Soul. So he said to Jesus, claiming that which 

(0 Rom. xiii. 1; John xix. 11; Rev. xxii. 24. (m) Matt. xxiv. 50-51; 
Markxiii. 35-37. 



296 THS MANIFESTATION OF THK IDEA. 

was in that Mind as his own, '7 have all power; I can make 
and unmake nations, build and tear down governments, dis- 
establish and establish kingdoms ; their glory / give them, 
their days / number ; / can make their rulers do my will ; / can 
make a nation disappear at my word; / can bring another 
into existence at my pleasure ; / can bring up the treasures 
from the earth which enfolds them, and can plan the ships and 
can direct the commerce that enrich these nations. All 
things in earth are mine, and / have power over all things, to 
will them to do my will; these will I give thee, if thou wilt 
fall down and worship me, for these have been given me," or, 
as recorded in The Word, ''All this power will / give thee," 
etc., etc. 

Oh, what subtility! What a traitorous kiss! What a 
treacherous solicitude ! What a Lie ! ! ''Why struggle for 
bread, and in the poverty of the laborer's home eat its scant 
food, and wear its cheap and coarse apparel, and endure its 
monotonous grind and its ostracism from the best society (?) 
so-called, and all the attendant discomforts which go with it, 
when you have but to say the zvord and nations shall salute 
you?" 

How devious are thy ways ! How treacherous thy kiss ! 
How he did pervert the teaching of that Word by the perverted 
meaning of which he lived. For in Christ there did dwell all 
this power. " Christ knew that He could out of the earth make 
bread, and out of the air bring nourishment, turn stones into 
gems and mountains into rich minerals, by the superlative 
greatness of His knowledge rule kingdoms, and by His power 
overthrow dynasties and make them do His will and serve Him 
and glorify Him. 

The flesh, made alive by the mind in it (even that mind in 
which The Word dwelt, that Word which was made flesh), 
directing attention to it (the flesh) by its cravings, and receiv- 
ing through its senses the influences which we're in harmony 
with the flesh, claimed to be that Word and to have that power. 
The Hesh made this claim The Word, which was in that mind 
or soul which was one with that flesh, claimed this power as its 



CHRIST S TEMPTATION. 2 97 

own, and demanded that soul's worship, and to that Word He 
gave His faith, and believing it said to the tempter which spake 
to Him through the flesh, "Get thee behind me, Satan, for it 
is written, 'Thou shalt worship the Lord thy God, and Him 
only shalt thou serve' " ; or, in other words, "Stand not before 
my face, hiding from me the face of my Father, but get thee 
behind me that I may see His face" ; or, in other words, "Thou 
flesh, tempting me with thy lusts ; thou world, tempting me 
with thy vanity; thou Devil, tempting me with all the power 
of the pit from which thou sprang, leave me, for I worship God, 
and I do but serve Him when I, though living, am dead to thee 
and alive to Him; when I sacrifice thy lusts for His works, 
when I forget self in my sacrifice for others, when I exercise 
that Power in His name, which is His character; when I heal 
the sick, give sight to the blind, make the lame walk, give Hfe 
to the dead. For thus do I make manifest Him who abides 
in me, who cures the sin-sick soul, opens the eyes of the spir- 
itually blind, gives strength to the tottering soul, and life to 
those dead in sin, binds up the wounds of the broken-hearted, 
cheers the despairing, speaks of hope to the oppressed of every 
land, comforts the dying. The intellect which I have, the 
power which I have, the same power by which governments 
are established, and kingdoms overthrown, is the gift of The 
Word, and thou canst neither give nor take away that which 
thou didst never possess." 

He (n) believed The Word. The Word in Him, and 
which was Him, bore testimony to the truthfulness of The 
Word in the Book, and w^hen Satan approached Him with a 
lie, perverting the meaning of the Word which he quoted to gain 
credence for that which he said, Jesus answered him with The 
Word in its truth. Later, when this struggle and this victory 
had revealed to Him in its complete sense the mystery of the 
struggle of Good and Evil, and the consequences of succumb- 
ing to that evil, He said, (o) "What doth it profit a man if he 
gain the whole world and lose his own soul." In this terrific 
combat He received the revelation of that which He taught, 
(n) John X. 35. (o) Matt. xvi. 26. 



298 TH^ manif:^tation of th^ idka. 

ip) Made perfect in Wisdom by that which He suffered. But 
it was The Word which He knew that Satan, knowing also 
because of His (Christ's) knozvledge, perverted the meaning of 
Lo his own perverting ends, and it was with The Word which 
He then knew that He answered him. Faith, faith in the 
Word the sustaining cause ^ — faith, faith in the Word, that 
faith made alive by action, that gave the victory. Of what good 
would faith in the Word have been to Him if it had not been 
faith with zvorksf It would have been a dead faith, and His 
soul would have died with it. So Satan comes to the soul of 
every man. To those still without the kingdom of Truth he 
comes as he did to Judas, to all he lies. There is no Satan 
having power over that soul until that door is opened, and he 
enters in and occupies that mind, then the soul becomes a 
devil, and the devil's work it will do. When a man becomes 
angry at his neighbor, and hates him and wishes or does him 
evil, it is because he has permitted his animal or fleshly or 
carnal mind to control him, and he is a devil. 

It will be seen that these spiritual forces of evil are all the 
result of the evil condition of men's minds, and are given power 
just in proportion as that mind is evil. There can be no Satan 
having power in the individual if that mind is in harmony with 
Christ's mind, for the spiritual mind will ever hold the carnal 
mind subject to it. It is man that gives power to Satan, and not 
Satan that gives power to man, by man doing the will of the 
liesh. 

The temptations which came to Adam and which came 
to Christ come to all. men. Our standing or our falling 
depends altogether on how much faith we have in the Word 
and how near the condition of our hearts is in harmony with 
that Word. If we have an abiding faith in our hearts equal to 
all emergencies, we can not fall. For the kingdom of heaven 
IS within you ; and if Christ abides in the heart, then the temp- 
tations of the world, the flesh, and the Devil, can not harm you. 
If Christ abides not in your heart, then Satan does, and his 

0)) Heb. ii. 10. 



CHRIST S TEMPTATION. 299 

kingdom is your kingdom, and your kingdom his. (v) "But 
let him who thinks he stands take heed lest he fall." 

Satan always approaches every man according to that 
man's personality, and his misconceptions of the Truth will be 
at equipoise with that soul's knowledge of the truth. The 
only way that man can escape accepting these misconceptions 
of the truth is to be spiritually minded — that is, to not only 
know the Word, but to have an abiding faith in the Word as 
ike truth. For immediately on the coming to the knowledge 
of the Word the carnal mind will seek to give to that Word 
its own meaning, which, of course, being opposed to the spir- 
itual, will be a lie and a perversion. 

To the man who is tempted through his appetite to drink 
liquor, and who is admonished by friend, the Word or other 
source, and who will have brought to his memory the sayings 
of the b^ok, in its condemnation and opposition to drunken- 
ness, this same Satan will quote the drunkenness of Noah, and 
in the declaration that he was righteous before God, and yet 
got drunk, will seek through The Word to overthrow The 
Word. If The Word within man replies that "while the Word 
records Noah's drunkenness, therefore he was drunken, at 
the same time it nowhere gives approval to his drunkenness, 
but, on the contrary, said when He came to earth, that (w) "no 
drunkard could enter the kingdom of heaven," then he will 
quote Paul's letter to Timothy to (x) "take a Httle wine for his 
stomach's sake," knowing full well if that man takes a little 
he is his, and that Paul alluded to a remedy for a diseased 
stomach, and not a stimulant for a diseased mind or appetite. 
To the soul striving to be obedient to the Word and who 
seeks obedience in baptism, he points to the sprinkling hand 
or pouring water, and quotes the sprinkling of the blood upon 
the lintel of the doors, or the passage which says, "I will pour 
out my spirit," or the passage where it says, "sprinkled from 
an evil conscience," or to the baptism of the Holy Spirit, and 
thus seek by perverting the meaning of these to make that soul 
beHeve a lie, and act on it. To the man whose faith in the 

(v) 1 Cor. X. 12. (w) 1 Cor. vi. 10. (x) 1 Tim. v. 23. 



300 THS MANIFKSTATION OF THK IDKA. 

IVord is weakened by that which the natural man knows, and 
who reads that Christ was begotten by the Holy Spirit of a 
Virgin, Satan perverts the meaning of that Word to his own 
perverted nature, and to the struggHng soul losing its faith he 
egotistically proclaims that there could be but one way in 
which He could have been begotten ; that is, as other men are 
begotten, by the law^s of procreation, — that Joseph was his 
lather, even as Mary was his mother, and the soul thus tempted 
iy) denies the Word, believes a lie. and, believing, becomes a 
teacher of a lie, and teaches men that His body was the result 
of the law of procreation, as are ours, and He is no more God 
than we, thus making both Him and The Word Hars. 

To the business man he opens up the way for the disposal 
of damaged goods ; to the manufacturer, of adulterated arti- 
cles; to the farmer, of diseased stock and doctored produce. 
He is as subtle in his lies as the Spirit of Truth is honest in His 
revelations. 

Christ gave the mechanic the brain, and intO' that brain 
instilled the wisdom that fashioned the vessel that carries the 
commerce of the world The glory of it is His ; the perversion 
of that gift and the product of that gift to selfish ends is Satan's 
work. The glory, Christ's ; the shame, all Satan's. The 
brilliancy of the reign of a King, his costly palaces, expen- 
sively arrayed courtiers, well drilled and magnificently accou- 
tered armies, his fleets of men-of-war, the magnificence of his 
surroundings and his kingdom, all these are the gift of The 
Word to man. He gave to the artisan the wisdom that 
planned the palace, that fashioned the garment, that drilled 
the soldiery, that builded the men-of-war. All these were but 
the creation of creatures using the zvisdom He gave them; the 
perversion of wisdom to gratify and satisfy the lust of the 
individual or the nation for power, and display, and vanity, 
and oppression, and the shedding of man's blood, the gift of 
Satan. The glory, the gift of Christ Jesus, The Word ; the 
shame, the gift of Satan. Each gives that which he has to 
give, {z) **Do you gather grapes of thorns or figs of thistles ? 
(y) Lul^e i. 34. (z) Matt. vii. 16, 



CHRIST'S TKMPTATION. 30I 

or receive that which is Good from that which is Evil? The 
seed that germinated in the ground, developed into the tree, 
was transformed into the lumber, and enriched that palace in 
a beautiful wrought piece of furniture, received its start and 
its completion from the Word. The marble that formed that 
palace, from the time that atomic matter began to coalesce 
until it reared its polished surface in that palace, was the work 
of The Word. The greed that clutched that artistic piece of 
furniture from the illy paid or oppressed workman, or reared 
that palace upon the bleeding hearts of his oppressed sub- 
jects, came from Satan, and was his gift. The good that was 
in the brilliant reign of that king came from The Word, the 
evil from Satan. The rostrum reverberates with the polished 
sentences, rounded periods, flowery language of the scoffer at 
His Word; that same Word gave to him that ability, that 
charm of manner and entrancing delivery ; the perversion of it; 
to the destruction of all that elevates, and chastens, and makes 
pure, to the destruction of the religion of Him from whom has 
come all things to be desired, is the work of Satan. To every 
one his gift according to His will, for the use of which each 
stands responsible. To-day the world looks back upon the 
nations that have disappeared and upon the history of the 
kings who ruled them. They see the glory, the true glory, of 
those nations and their rulers was that which harmonized with 
the teachings of the Word ; the shame belonged to that which 
was antagonistic to it. That which gave them their glory 
lives to-day in the government of the kingdoms of the earth, 
and is cherished as a priceless treasure ; the evil of their reigns 
lives only as a memory to their eternal shame, suffering under 
the anathema of all men. Men mark their sepulchers with 
expensive tablets of marble, seeking thus to perpetuate their 
names and receive the glory which the marble slab will give 
them. Generations to come will look upon that tablet and 
admire the skill and ability of the artisan who carved it, and 
bury under an avalanche of withering contempt the memory of 
that person who could thus gratify the lusts of the carnal mind 
for display, while his neighbors' children hungered for food. 



302 TH^ MANIFESTATION OF THE IDEA. 

Palaces are built, and grounds landscaped, and millions 
expended to gratify the lust of some Dives for display. Gen- 
erations to come will look upon that noble pile of marble, 
admire its columns, delight in its frescoes, rejoice in its land- 
scape, and see in it all a living monument of shame, spQsking in 
its own way of the greed and selfishness and vanity and IvLst of 
ihe man who spent his treasure in building, while on every 
hand the widow cried for shelter, and her fatherless children 
for bread to nourish the body and clothing to keep it warm. 
All the glory Christ's and His children — all the shame 
Satan's and his children. The glory, even the glory of palace, 
and landscape, and mausoleums, and governments, and 
tongues, and dynasties, His ; finding life in the wisdom which 
came from Him. (a) These must pass away. They are but 
the reflection of that exceeding great and true glory, which 
doth abide in Him, even the glory which was made manifest 
in a Son, and whose correlative magnificence found expression 
in His self-abnegation; who, possessing all things, {b) had not 
where to lay his head, who healed the sick, gave sight to the 
blind, fed the hungry, (c) Whose glory is not of this world, but 
is found in the transcendent splendor of the Spirits of Wisdom 
and Justice and Power and Majesty and Truth and Mercy and 
Love, which, meeting in their correlative fullness in Him as 

The Holy Spirit of The Word, 

brought His Soul into sympathetic touch with the misery, 
and hunger, and want, and sorrow, and distress, of All Peo- 
ples, and All Climes, and All Ages, and which found its true 
glory in ministering to their wants, and upon the Cross made 
the last great sacrifice for 

HUMANITY. 

(a) 1 Cor. xiii. 8. (6) Matt. viii. 20. (c) John xviii. 36. 



CHAPTER XXXIII. 



Baptism , 



John yiy.. 2"^: 

"Then sayeth He to Thomas, 'Reach hither thy finger, 
and behold my hands; and reach hither thy hand and thrust 
it into my side; and be not faithless, but believing.' " 

John XX. i6, 17: 

*7esus sayeth unto her, 'Mary/ She turned herself, and 
sayeth unto him, 'Rab-bo-ni' ; which is to say, Master. 

''Jesus sayeth unto her, 'Touch me not; for I am not yet 
ascended to my Father; but go to my brethren, and say unto 
them, I ascend unto my Father, and your Father, and to my 
God and your God." 

Matthew iii. 11: 

"I indeed baptize you with water, but He that cometh 
after me is mightier than I, whose shoes I am not worthy to 
bear ; He shall baptize you with the Holy Spirit and with iire.^^ 

is) John did "baptize in the wilderness, and preach the 
baptism of repentance unto the remission of sins." 

Matthew iii. 13-16: 

"Then cometh Jesus from Galilee to Jordan unto John, to 
be baptized of him. 

"But John forbade Him, saying, 'I have need to be bap- 
tized of thee, and com est thou to mef 

"And Jcvsus ansv/ered and said unto him, 'Suffer it to be 
so now; for thus it becometh us to fulfill all righteousness' 
[Right thinking, right doing.] Then he suffered him. 

(s) Mark i. iv. 

808 



304 the: MANII^ESTATION OF THE IDEA. 

"And Jesus when He was baptized went up straightzvay 
out of the water, and the heavens opened unto Him, and He saw 
the Spirit of God descending like a dove and Hghting upon 
Him, and a voice from Heaven saying, 'This is my beloved 
Son. Hear ye Him.' " 

Acts xix. 1-5. 

"And it came to pass that, while Apollos was at Corinth, 
Paul having passed through the upper coasts, came to Ephe- 
sus, and finding certain disciples, he said unto them, 'Have ye 
received the Holy Spirit since ye believed?' And they said 
unto him, 'We have not so much as heard whether there be any 
Holy Spirit.' 

"And he said unto them, 'Unto zvhat then were ye 
baptized?' And they said, 'Unto John's baptism.' 

"Then said Paul, 'John verily baptized with the baptism 
of repentance,' saying unto the people that they should believe 
on Him who should come after Him. 

"When they heard this they were baptized in the Name 
(character) of the Lord Jesus!' 

I Cor. i. 12-17: 

"Now this I say, that every one of you saith, '\ am of 
Paul, and I of Apollos, and I of Cephas, and I of Christ.' Is 
Christ divided? Was Paul crucified for you? or were ye bap- 
tized in the name of Paul ? 

**I thank God that T baptized none of you but Crispus and 
Gains, lest any should say that J had baptised in my Own name 

"And I baptized also the household of Stephanus ; besides, 
I know not whether I baptized any other. For Christ sent me 
not to baptise, but to preach the gospel." 

Mark xvi. 15, 16: 

"And He said unto them, *Go ye into all the world and 
preach the Gospel to every creature. He that believeth and is 
baptized shall be saved; and he that believeth not shall be 
damned' " 



BAPI^ISM. 305 

John The Baptist was the end of the old order of things. 
That is, he was the last stepping stone before the realization 
of the heights wherein all that was of the old Jewish dispensa- 
tion was to be fulfilled. His office was that of the natural man 
making way or preparing the way for The Way, even the spir- 
ihial man. He was the fulfillment of those things which the 
natural man, guided by the Holy Spirit, could do. He who 
came after him was that Holy Spirit which had guided him. 
As all natural truths are but to open up the way for the spiritual 
truths to follow, so John was the natural man opening up the 
way for the quickening spirit who was to follow. Prophecy in 
the old Jewish religion was to prepare a people for the coming 
of this Savior; John was the fulfillment of this means to pre- 
pare this people. The natural man, as we have seen in all 
that has gone before in these writings, could not see spiritual 
things at all. Paul says {t) they were to him (the natural man) 
fooHshness, but he could see the truth in natural things, and the 
spiritual man could grasp the spiritual truth within it yet above 
it. John was not the culmination of prophecy, but he was the 
last of the prophets under the old Jewish dispensation in that 
he proclaimed that He of whom all others prophesied {u) was 
at the door. 

(z') He was begotten of a woman of an earthly parent. Thus 
his origin and his nature was natural, and not spiritual. He 
was begotten as a son of parents in the last years of their lives, 
who were old and stricken with years. He was thus the last 
son begotten of that old religion which, old and gray with many 
years, was to pass away, while that which it presaged, namely, 
the rehgion which sees by faith only, was to come in and grad- 
ually increase, while the other diminished. Thus all things also 
which partook of that materialistic nature were to diminish, 
while the spiritual was to increase. Christ, therefore, who was 
the Source, the Author, and the Finisher, the Beginning and 
the End of this new dispensation, which was one of faith in 

(f) 1 Cor. ii. 14. (w) Matt. iii. 2. (v) Matt. xi. 11. 



306 THE MANIFESTATION OE THE IDEA. 

Him made manifest in a life, {zv) was to increase, while the 
religion of formalism was to decrease. 

He was kept free from the temptations of life of the city, 
and in the food of the desert grew strong in both body and 
spirit, {x) He, too, received into himself the heredity of con- 
ditions existing in the minds of his parents, and which were 
strengthened by an environment free from any perverting ten- 
dencies, in which he received the commands of the Spirit. 

He baptized with the only baptism that the natural man 
can give, namely, the baptism in water. The spiritual baptism 
he nor no other living man could or can give. He thus baptizing 
a natural body in a natural element, himself a natural man, 
opened up the way for the comprehension of the great spiritual 
baptism which was to follow. The only baptism that John could 
practice was the baptism of repentance unto the remission of 
sins. He could not preach or practice the baptism of remitted 
sms. He could not practice baptism in water as the symbol of 
a death, burial and resurrection which had already taken place, 
but simply as a symbol, a finger, a signboard, pointing towards 
that which was to come. When He (Christ) died and was 
buried and had risen, then baptism in water became a symbol, 
pointing back to His death, burial and resurrection, and for- 
ward to the final death, burial and resurrection of Humanity. 
John's baptism was a looking forward to that character which 
was to be manifested; the baptism that followed Christ's death 
proclaimed that Character had been made manifest. They 
could not be baptized into His death until He died. They 
could not arise to walk in His life until He had arisen. There 
could be no repentance toward God through Christ until 
Christ's death and resurrection had been preached to them 
and they had accepted Him as their Savior. Their baptism 
was because of repentance for sin under the old law, and not 
under the new, which was not one of ordinances, but of right- 
eousness. 

They who were baptized of John knew nothing of the res- 
urrected Spirit. John baptized with water, immersing the 
[w ) John iv. 30, 31. (x) Luke i. 



BAPTISM. 307 

applicant in an element of which the natural man was a part, 

and which found its completeness in the mass of gray matter 
called brain, and which is nothing more than an electric battery 
of water charged with motion as, the result of sensations received 
by it through the nerves of the five senses. This natural man is 
made cognizant of itself because of the mind which is one with 
it. It lives and thinks and has being. Yet it could not think 
if it were not for the mind or soul in it. It, this brain^ or these 
cells of water made alive by the Spirit (mind), and having hfe, 
even the life of mind, as well as the life of motion, and receiving 
through the senses the knowledge of carnal things, seeks to 
pervert the soul to its own corrupt condition. The baptism of 
John was a baptism in which they showed forth by a visible act, 
which met with the approval of iheir materialistic natures, their 
repentance for these acts of a carnal nature. Theirs was a bap- 
tism looking towards a remission of their sins, of which repent- 
ance is always the forerunner, going before to prepare the way 
for their remission. Their baptism ended where it began. 
There followed no change in the condition of their hearts or 
their lives as regarded the old and new dispensation. They 
arose to walk, as they had before the act, strictly in accordance 
with the old Jewish law, eating or not eating meats, an eye for 
an eye, a tooth for a tooth, conforming their lives to the old lazv, 
which was materialistic, knowing nothing of the indwelling of 
the Holy Spirit, which was one of a condition of the heart. 
They could not knozv of the baptism in the name of Jesus, as 
it had not, as symbolized in baptism to-day, been made mani- 
fest as yet in a life. That is, it had not been made manifest at 
the time of their baptism, for Christ had not yet died or been 
Crucified. This baptism being, therefore, one of formalism 
only, and simply a looking forzvard to that which was to come 
after it, which they did not as yet know, they could not receive 
that Spirit, even that Holy Spirit, which stands opposed to all 
formalism, when it did come, because they had not been baptized 
in His Name, which means His Character, which means a 
living no more to the form, but to the Spirit, — no more to the 
letter of the lazv, but to ^he Spirit of all lazv. 



3o8 THIS MANIFEJSTATION OF THE: IDEJA. 

There could be no remission of sins before their baptism, 
because in their baptism only could they meet the requirements 
of the preaching of John. His was a baptism of repentance — 
looking forzvard to forgiveness. The baptism that they later 
received was a baptism sealing that forgiveness. One pro- 
claimed its coming, the other proclaimed it was Here. Both 
appealed to the natural man. Both were the result of faith. 
One was faith in the act itself, the other was fai'th in Him, even 
The Word, which commanded the act. One faith was a faith 
in the Act as the remitting cause, the other faith was a faith in 
Him as having already remitted. Their faith which prompted 
their obedience to the baptism of John brought remission of sins, 
although it was not the fullness of faith, because the times of 
their ignorance God winked at, accepting their faithful obedi- 
ence to the letter for the Spirit, but in the fullness of knowledge 
which cam.e to them later through The Word, as taught by 
Paul, they were baptized because of that remission, that they 
might be immersed in His character, and arise with His life, 
which was a life of obedience to the Holy Spirit. What ex- 
cuse, then, can there be for those to-day who still insist in 
baptism being a m.ere form, and therefore not entitled to con- 
sideration now, when those ivJio lived a life of formalism 
received forgiveness through this form? Tf it were still but a 
form, it would command our obedience, if it had not, like all other 
formalism, been nailed to the Cross at His Crucifixion. But 
that baptism which took its place, and which has the sanction of 
The Word, which was taught after Christ's death, is not one of 
formalism, but of the Spirit. God commanded the baptism 
which was a form because the other had not yet come, but 
hov/ can they who now practice it as a form expect God to wink 
at their disobedience, when He commanded them zvho practiced it 
as a form to be baptized again in the Spirit? They can not plead 
Ignorance, for the same Word that records the casting out of 
the one records the installation of the other. 

Christ was immersed of John, not because He lived the 
life of the flesh, for He never did, but because Righteousness. 
His righteousness, — that is. Right thinking and right doing, 



BAPTISM. 30v9 

which are the result of a right being, and which were at their 
fullness in Him, — demanded that He should show forth in a 
natural way through an obedient Spirit the great spiritual truth 
which it symbolized. 

For the death which He died on the Cross was the death 
of the natural body, the physical body, the death of the natural 
man. He died to it — that is, to the mind which is of the 
zvaters of the brain and its nerves and senses, and its lusts. On 
the Cross He died to all things of Earth, which, born out of 
zvater, found its life in its ministration, and rose to a life of The 
Spirit only. Overwhelmed, submerged in that Sea of Evil, 
which was the fruits of man's evil or carnal mind, in death He 
rose triumphant over it in the Resurrection of the Spirit. 

So walked the disciples whom Paul taught of the baptism 
in the Name which is the Character of Jesus. In the com- 
plete submersion or immersion of the body, the natural body, 
into the water only could they show forth to the natural man., 
the man who does not believe, the death of Jesus. Thus you 
do show forth in your obedient immersion, to the man who has 
not yet accepted Christ, the truth in such a way that the nat- 
ural man can see it, and the spiritual man, one zvith him, accept 
the spiritual truth embodied in it. For it was the natural body 
that died ; His Spirit could NEVER die. 

Was the baptism in the ivater the immersion into the najiie 
or character of Jesus ? Oh, NO ! For you then give to the 
zvater, to that element that came up out of the depths, and 
which is antagonistic to God when man gives it life (mind\ 
the credit for w^ork performed by the Spirit. 

Was the water that overwhelmed their natural bodies the 
Agent that remitted their sins ? Oh, NO ! For He who for- 
gave sins was the Agent, and that Agent was His Spirit. 

The Water was Nothing. The Spirit of obedience to a com- 
mand through faith in the Commander everything. In their 
obedient Spirits they received the baptism into His Name which 
is His character, for they, too, were obedient through faitJi in His 
Word, as He zvas obedient unto death, {y) Like as He in His 
(?/) Rom. vi. 1-5. 



3IO THE MANII^ESTATION 01^ THE IDEA. 

death died to the World, so did they in their going down into 
the waters, and being overwhelmed by it, typify in this likeness to 
His death their own death to the world; thus also, by their obedi- 
ent baptism in water, showing the obedient Spirit which was in 
that body baptised in that water, and which, simultaneously with 
the immersion of the body into the water, was immersed into 
His Name, which is His character. Having thus been baptized 
into His name or His character through obedience to The Word, 
even as He was obedient to The Word, the obedience of Him 
and of those to whom Paul preached being the residt of an 
obedient Spirit; as He (c) rose from the grave to live ever-more 
in the Spirit, so rose they from the symbol of His death and the 
grave, to walk in a newness of life, even the life of the Spirit. 
John's baptism was like the religious system embodied in him, 
and the system and it went down together. John's baptism, 
like the Jewish religion, was one of formalism. It must 
decrease with the coming of the new religion, which was not 
one of formalism, but of the Spirit, shown forth in a life of 
obedience in all things to that Spirit. To teach that baptism is 
but a formalism, and to practice it as such, is to still live under 
the old dispensation of formalism. To teach that the water 
lias in it the efficacy of baptizing one into His name is to make 
carnal the entire ceremony, and to deny to the Spirit the credit 
for the work which He oidy can do. To practice any other 
baptism than the complete immersion in the zvater of the obedient 
believer is to still shroud in darkness the great spiritual truth 
which can only in this way be portrayed. Wherein does the 
sprinkling or the pouring of water show forth {a) His death and 
burial, and in what way does it convey the idea of His Resurrec- 
tion? Since John's baptism was for the purpose to bring remis- 
sion of sins to Sinners who had violated the Jezvish lazvs, and 
since the baptism to which Paul alluded, and which he had 
received was to them, who, having been Sinners, had repented 
of their sins and had received forgiveness through a belief in 
Christ as the Son of God, under zvhat claim, either in the bap- 

(2;) Kom. vi. 4:. (a) Rom. vi. 5. 



BAPTISM. 3 1 1 

tism of John or of the baptism Christ ordained, do they baptize 
infants in any manner in water, who have transgressed no law 
and violated no command through a willfully disobedient spirit, 
and who have no Sins to be forgiven, and who cotdd not, owing 
to the undeveloped condition or state of their mind, have a belief 
in Christ as the Son of God or repent of sins which they had 
never committed, at a time when their minds were unable to 
grasp or even formidate the act of repentance f If the (b) Father 
and the Word and the Holy Spirit are One, why make a 
denial of this oneness by demanding a separate immersion for 
each one of the three? Can one be baptized in the name or 
character of the Son without being baptized in the name or 
the character of the Father? and can one be baptized in the 
name of The Father without being baptized in His Spirit? 
Can one be like the Son and not like the Father, who were one, 
and who were anim.ated by the (c) same Spirit ? 

To receive the immersion in the name of Jesus through 
baptism in water one must have that obedient, believing spirit. 
The immersion in water then becomes the outward seal of the 
inward contract. The outward is seen by men, the inward by 
the Spirit. If, then, one is immersed in the water without this 
obedient spirit or without faith in the act as being an act com- 
manded by God, the ceremony becom.es nothing but a mock- 
ery, and there can be no immersion in His Name, for no one 
having His Spirit of honesty, His truthful Spirit, could permit 
themselves to take part in a ceremony which the inward man 
disbelieved; for the action would be then not one of belief, 
but of unbelief. To take part in this baptism, and to receive 
the promise which accompanies it, requires as the first step 
that one should beheve in Christ as the Son of God, and, 
repenting of their sins, accept Him as their Savior. Having 
thus repented of their sins and accepted Him as the One who 
can forgive and who has promised to forgive their sins if they 
believe on Him, the next step is to make an outward demon- 
stration of the inward change, and the conditions involved in that 
change, (d) By confessing by word of mouth their belief in 

(6) 1 Johnv. 7- (c) Eph. ii. 18. {d) Matt. x.^. 



312 THE MANIFESTATION OF THE IDEA, 

Him as the Author of this changed condition of the inner man, 
so that the man of the world, the alien from God, the natural 
man, can know to whom they give the credit for this outward 
change in their life, they do thus come into touch through this 
obedient Spirit with Christ, and He doth also testify before the 
Father who is in Heaven the changed condition of the inner 
man which prompted that public declaration. (It is not 
enough that one should live a righteous life as far as adhering 
strictly to the letter of the law is concerned, for one doth make 
of doubtful effect that moral integrity of character which, rely- 
ing on its ozvn strength, denieth the Author of that strength, 
refusing to give Him credit for that which is His due.) Hav- 
ing thus repented of their sins, and been forgiven them, and 
having confessed in public Him whom they had already con- 
fessed in their hearts, the next step was to make a public dem- 
onstration of the conditions involved in that changed condition 
of the inner man, so that the natural man, seeing that changed 
condition symbolized in a manner which he could understand 
— that is, seeing the burial of the natural man in the water, in 
the likeness of His death, and the resurrection from the water 
in the Hkeness of His resurrection from the grave — may fur- 
nish the natural truth, or the truth as regards the natural burial 
and resurrection, that the spiritual man, one with the natural 
man, may see the great spiritual truths involved in it. The 
changed condition of the inner man was a changed mind, which 
had as its foundation the determination to be dead to ih.t world 
and alive to the Spirit. When the body dies, we bury it. 
When Christ died, they buried His body. Having died to the 
world, spiritually, although still in the body, their bodies were 
buried in the water (grave), symbolizing that death and burial 
which was spiritual, and which was a death to that body which 
they buried with its perverting lusts. That is, they (the dis- 
ciples) symbolized the death and burial of that carnal mind one 
zvith that body. As Christ rose from the grave to live for ever- 
more to the Spirit, so they in coming forth out of the water did 
show forth the determination which had already taken place in 



BAPTISM. 313 

their minds, previous to the burial and the resurrection, to Hve 
10 the Spiritual mind which came up ivith that body out of that 
grave. 

The determination to Hve no more to the demands of the 
carnal nature, but to the higher demands of the Spirit, must 
always precede Christian immersion, or the baptism becomes 
worse than a farce to the participant. This determination 
exists in the minds of all who repent of their sins, accept Jesus 
as their Savior, and believe that their sins are forgiven because 
of their faith in Him, or in His Nx\ME (for His name, and His 
personality, and His character are all one), and it is not through 
works that one receives forgiveness, but through faith in Him 
as the forgiving Agent. Since this determination must of a 
necessity exist m the minds of all who truly believe in Him, and 
since this condition of heart brings with it a forgiveness for past 
sins through faith in Him, all at this point stand on an equality 
before God, this equality being the result of a condition of the 
heart that preceded baptism, therefore having no connection 
with the baptism in water, for it is not the baptism in w^ater 
that constitutes the baptism in His name, else all, even an 
unbeliever, who denies Christ and His office, if immersed in 
the water, would be baptized in His name, and we know that 
many seeking worldly gain are so baptized. It is the obedient 
Spirit which, believing in The Word and acting in harmony 
with that belief and the Word, insists on the immersion of the 
natural body, and is baptized or immersed into the Spirit of 
Jesus. The act is the same in the case of the disciple as it 
was of the Savior (at his death on the Cross), in that it is 
prompted by the same motives — namely, faith and obedience. 
The condition ot that soul previous to imhiersion is the same as 
after immersion, so far as the obedient spirit is concerned. 
Christ's Spirit was just as an obedient spirit before His Cruci- 
fixion as after it, bui He had not made that obedience unto 
death manifest until He endured. This obedient spirit of the 
penitent believer is made manifest in this outward act, and is 
part of the life which has its beginning in faith in Him. The 
giving of alms is but an outward manifestation of the inward 



314 THE MANI^KSTATION OF THE: IDEA. 

condition that preceded the act. Man sees the outward act and 
is helped thereby ; the Spirit sees the motive that prompted it. 
All the acts of the believing Chrisiian's life are but the continu- 
ation of the outivard manifestations of his life, which began 
when he made the outward confession with his mouth, and 
added to it by the immersion of his outward body, that all 
might read these testimonials to the life within, which is the 
true life. The outward acts (the giving of alms, etc.), like the 
outward baptism, would be but a he, seeking to deceive the 
world as regards the inner man, if the inner man was not 
prompted by the same motives that prom.pted Jesus ; but if 
prompted by the same motives that prompted Jesus, — namely, 
obedience to the Spirit of God, — the. acts would be done in His 
Name, that is, His Character. 

All who repent toward God for their sins, believe in Christ 
as His Son, accept Him as their Savior, and acknowledge Him 
before man as their only hope, have so far journeyed together. 
Then the journey towards that Peace of mind or salvation from 
unrest which is given only to the obedient in all tilings. Ends for 
those who do not receive the baptism of immersion in water. 
If they understand the Word and are willftdly disobedient, there 
has been no change in their hearts, because they, in- refusing to 
obey a command which they know He gave, while professing 
obedience unto Him, are hypocrites, and therefore have no parr 
with Him. But those who refuse to be immersed in the water 
because they do not believe the Word which commands it, but 
wrest that Word that it may seem to teach that which they 
believe, — which is not belief, but unbelief, for there can be no 
beHef which is not in harmony with His Word, — although 
faithful in all other things, will be condemned, not because 
they were not immersed in the water, but (c) because they dis- 
believed The Word which commanded that immersion. For unbe- 
lief in His Word, which is given by inspiration of the Holy 
Spirit, and is therefore unbdief in the Holy Spirit, (f) will never 
be forgiven, neither in this World nor in the World to Come. 

(e) Heb. iii. U-16. (/ ) Matt. xii. 31. 



BAPTISM. . 315 

Without forgiveness there can come no Peace, and theunbap- 
tized Seeker after the Truth, even Christ Jesus who is The 
Truth, and in whom Faith in The Word and Obedience to its 
commands were personified, will never have peace, even His 
Peace, as long as he or she remains unimmersed. 

There is a false peace which brings to the soul at most but 
temporary quietude. Resting seemingly secure in this false 
position, the time comes when its fallacy is exposed, and then 
comes a deep disquietude of soul. There can be no Peace 
outside of a conforming of the life to the Life of which He 
gave us an example, and a peace built upon any other founda- 
tion in the day when The Truth comes home to that soul will 
surely fall. If He, being sinless, surrendered His body to 
John, the natural man, and w^as by him immersed in the waters 
01 the Jordan, so should w^e, too, who also being sinless through 
His atoning death, which was but the culmination of His life, 
this sinlessness being the result of faith in Him as the One who 
will forgive if we but ask Him, nothing doubting, surrender our 
natural bodies for immersion in the w-ater as He did. 

{g) The mystery of iniquity working in this as in all other 
things, hath perverted this beautiful ceremony and robbed it 
of the grand truths it taught, and still teaches, transforming it 
from a ceremony in w^hich lived a (h) great prophecy into a 
meaningless formalism, and in harmony with its own material- 
istic nature, and in response to that spirit of greed of pozver 
which animates it, hath given to the zvater a virtue that belongs 
only to the Spirit, until countless numbers have been led astray 
by it. 

For baptism in water doth not only show forth in a man- 
ner manifest to all men, and in a way that nothing but immer- 
sion can show it, the death, burial, and resurrection of Jesus, 
and our own death to the world and our resurrection to walk in 
a newness of life, even the life of the Spirit, but is a Prophecy, 
retold every time a penitent sinless believer is immersed, of the 
sure coming of that blessed day when the heavens and the 

{g) Thes. ii. 7. {h) Matt. xiii. 43. 



3l6 THE MANIFESTATION Oi^ THE IDEA. 

earth having melted together with fervent heat, and the heav- 
ens having dissolved as smoke and seen no more forever, and 
the body of flesh with all its perverting lusts having been 
destroyed forever, and the carnal mind been cast out with that 
body of flesh into the depths of an endless night, we shall have 
risen to live evermore to the Spirit, in the Spirit, as the Spirit, 
even the Spirit of Our Lord and Savior 

Jesus Christ. 

This, the death to carnal things, its Hfe and its contami- 
nating lusts, was what Christ meant when He commanded 
Mary not to touch Him. Thus understood, the seeming con- 
tradiction between what He said to Mary and Thomas disap- 
pears. It was the great spiritual truth of His Resurrection to 
the Life that the Father has, which is above all things of Earth 
and the Earth's contamination, and which immersion in water 
alone can symbolize, that He sought to teach in His words to 
Mary. Not that Mary's touch would contaminate Him more 
than would Thom.as', but that only in this impressive way 
could He make evident the great truth that in the death and 
burial of the fleshly body He had died to all that which tortured 
by its perverting lusts that pure soul within it, which was one 
with it, and that He bad arisen to live evermore to the Spirit. 
Yet, having not ascended to the Father, but still abiding in 
that body of flesh, the touch of carnal hands would again bring 
back the life of carnal things to that Spirit which was one with 
that flesh. Of course, Mary's touch would not have contami- 
nated Him, no more than would that of TJiomas', but it was 
the truth He thus made manifest. What truth? Why, that 
He had r^xeived the resurrection of the Soul from carnal 
things to tne life of the Spirit ! He thus taught that the Chris- 
tian soul which has rjied to the old life, the life of the old man, 
the life of the flesh, and hath buried it in the likeness of His 
death in baptism, and has arisen to walk in a new life, even the 
life of the Spirit, is still in the flesh, not yet having ascended to 
the Father, ''His Father and our Father/' and ean have that 
soul, still one with flesh, contaminated by its lusts. But in that 



BAPTISM. 317 

blessed day when we shall have received the Resurrection to 
incorruption through His Spirit, we shall ascend and abide 

Eternally with The Father. 

It will be seen, therefore, that the baptism of John was 
closely associated with the temple worship, the sacrifice of 
animals, the eating of meats, etc. ; that it was a looking forward 
to His (Christ's) death, burial and resurrection. It was not a 
part of the ordinances as proclaimed by Moses, but was of 
the prophet John, and was called John's baptism, just the 
same as the law was called the law of Moses. Christ 
fulfilled that of which John's baptism was the symbol in His 
death, burial and resurrection, and did away with it. There 
could be no baptism of John, or a baptism emblematic of 
Christ's coming death, burial and resurrection, after these had 
taken place. If no other significance attached to the baptism 
that Peter preached, after Christ's resurrection, on the day of 
Pentecost, than was embodied in John's, it should never be 
practiced nozv, for Johns baptism, as well as all ordinances that 
had gone before, was fulfilled in Him (Christ). But the bap- 
tism that Peter preached and practiced, even the immersion of 
the penitent, believing, obedient, forgiven believer, was a testi- 
mony made evident to all who witnessed it, of their faith in 
Him who had died, been buried, and risen again, as having 
already forgiven their sins and saved them from its (Sin's) pen- 
alty through His own death, of their intent to themselves also, 
while still in that body, to be dead to it and live evermore to 
Him, and of their final 

DEATH TO ALL THINGS OF EARTH AND THE 

RESURRECTION TO THE LIFE THAT 

ABIDES IN HIM! ! 



CHAPTER XXXIV. 



The Rock. 



Matthew xvi. 13: 

''When Jesus came into the coast of Cesarea PhiHppi, He 
asked His Disciples, saying, 'Whom do men say that I, the 
Son of Man, am ?' 

"And they said, 'Some Ehas and others Jeremias,' etc. 

"He saith unto them, 'But whom say ye that I am?' 

"And Simon Peter answered and said, 'Thou art the Christ, 
the Son of the Living God! 

"/\nd Jesus answered and said unto him, 'Blessed art 
. thou, Simon Barjona, for Hesh and blood hath not revealed it 
unto thee, but my Father who art in Heaven. 

"And I say also unto thee. That thou art Peter (a stone), 
and upon this Roek I will build my church, and the gates of hell 
shall not prevail against IT. 

"And I will give unto thee the keys of the kingdom of 
heaven, and whatsoever thou shalt bind on Earth shall be 
bound in Heaven, and whatsoever thou shalt loose on Earth 
shall be loosed in Heaven.' " 

Ephesians ii. 20: 

"And are built upon the foundation of the apostles and the 
prophets, Jesus Christ being the Chief Corner Stone" 

Revelation xxi. 14: 

"And the wall of the city had twelve foundations, and in 
them the names of the twelve apostles and the Lamb." 

John xiv. 26: 

"But the Comforter, which is the Holy Spirit, whom the 
Father will send in my name, He shall teach you all things and 
bring all things to your remembrance whatsoever I said unto you" 

318 



TH]^ ROCK. 319 

John XV. 26: 

''But when the Comforter is come whom I will send unto 
you from the Father, even the Spirit of Truth which proceed- 
cth from the Father, He shall testify of ME." . 

John XX. 22, 23: 

"And when He had said this, He breathed on them and 
said, 'Receive ye the Holy Spirit. Whosesoever sins ye remit 
they are remitted unto them, and whosesoever sins ye retain 
they are retained.' " 

The great fundamental truth on which the whole Scrip- 
tures rest was and is the ii) Sonship of Jesus. In building a 
building the foundation is the first thing taken account of, if 
the builders want a building that will stand secure in time of 
storm. Builders dig deep through sand and shifting soil to 
solid ground, and then upon that begin their foundation build- 
ing. If, perchance, they come upon a solid, firm, impenetra- 
ble, unyielding stratum of rock, they seek no farther. Upon 
this Rock, which becomes the Great Foundation, they proceed 
to erect the foundation upon which the building, (7) fitly joined 
together, shall stand. Thus in the (k) parable the wise builder 
built his house on a Rock, the foolish on the sand. (/) Christ 
taught in all things by parables, thus fixing the mind of the 
hearer first upon the things which he knew as regarded a truth 
in nature, or as it related to the natural world, and from that 
leading the mind up to the Spiritual truth embodied in it. All 
things in nature and in the natural world, whether it be a 
(»0 city, a {n) wall, or a (0) fisherman's occupation, or what- 
ever It may be, are but symbols, painted in living characters, or 
existing things, of the great spiritual truth or force back of them, 
which gives life to them, (p) That which was of nature. passes 
away ; the truth back of it, which gave life to it, "can never pass 
away, being fixed in Eternity. A wall is, when built around a 

(i) IJohniv. 2,3-15; IJohn v. 1-5, 12, 13. (j) Eph. iv. 16. (k) 
Luke vi. 47-49. (l) Matt. xiii. 34. (m) Rev. xxi. 2. (n) Rev. xxi. 14. 
(0) Matt. iv. 19. (})) Matt. xxiv. 35. 



3^0 'tut MANIf^EjSTATION OF THEJ IDEJA. 

city, — or was at the time the Scriptures were written, — a 
means of defense, inclosing within its protecting environment 
those who are loyal to the city, and the owners of it, and is also 
a barrier to the enemy without. The walls of cities are fast dis- 
appearing before the onward march of Time with his improve- 
ments in the manner of making war, but the truth of which it 
was a symbol can never pass away, namely, that The Word 
which the apostles preached — that is, the The Word which 
Peter, James, John and others preached, and which is insepar- 
ably linked with their names, — shall form a complete means of 
protection and defense to all those who, accepting Him as their 
Savior, shall enter into Him and be saved from the enemy with- 
out, through Him, and by Him, zvho overcome him even in death. 
Not that there will be walls in Heaven as we see them here, 
but there will be a barrier which no foe can scale, even The 
Word Christ Jesus. Even that same Word which shall say, 
"Depart from me, you accursed, into everlasting fire." Thus 
Jesus said unto His apostles or disciples, (a) "In my Father's 
house are many mansions; if it were not so, I would have told 
you. I go to prepare a place for you." Not that God lived in 
a house, as men understand houses ; not that for each inhabi- 
tant there was a mansion as we understand mansions ; not that 
these mansions needed overhauling and cleansing, that they 
might be made ready for the apostles' coming, but that in our 
Father's place of abiding there are many mansions, even mens 
souls: that Jesus through The Spirit of Truth, even The Word, 
would prepare these souls, that they might abide in the Father, 
and in the day they were cleansed, and made pure, and washed 
in the blood of the Lamb, in the day He made up His jewels, 
He will raise them up to His own exalted state as One with the 
Father, even as He was one with the Father, that where He was 
they might be also. Christ's declaration to Peter embodied 
many things. First came the question, "Whom do men say 
that I, The Son of Man, am?" Then He asked the disciples, 

(a) Johnxiv. 2, 3. 



Th:^ rock. 321 

"But whom say ye that I (the Son of Man) am?" Then Peter 
declared Him ''The Son of God:" It was The Son of Man who 
was the Son of God. Upon this statement that He, Jesus 
Christ, the Son of Man, was the Son of God also, hangs all 
the hope of Humanity and the permanency of His religion. If 
He was not the Son of God, that matchless man, pure, lofty, 
noble, gentle, kind, merciful, patient, long suffering, forgiving, 
holy, altogether lovely ; whose sacrificing Hfe and noble death 
have been the theme of centuries and the inspiration of every 
noble endeavor ; whose ideas, made alive by a life in harmony 
v/ith them, have moulded the sentiment of nations, statesmen 
and individuals ; whose love for Humanity shines down through 
the centuries with ever-increasing warmth ; if He, whose char- 
acter was so reproachless, whose ideas were so lofty, whose 
love was so magnanimoits, was not the Son 01 God — He whom 
His enemies admit the World has never produced His equal ; 
sinless, spotless, clean, — if this man was not the Son of God, 
then Hope may well disappear from the heart of man and 
Despair sit enthroned. Therein lies our hope. Within His 
own Humanity He doth embrace all who love His attributes, 
who strive to make them their own ; those attributes which 
made Him the Son of God and revealed the Father. If, then, 
those attributes which were personified in Him made Him the 
Son of God, there remains the hope to man that the reproduc- 
tion of those attributes in man, however faint, Hnks him also to 
the Father as His son. Thus in His humanity rests our hope. 
Yet not in His humanity, but in His divinity, for it was the 
Divine in Him that made The Son of Man the Son of God. If 
He was the Son of God, begotten by His Spirit, then the Word 
which He uttered would have all the authority, and strength, 
and power of God Himself. The promise to Peter and the 
other apostles, that ''the sins they remitted on Earth should be 
remitted in Heaven," depended altogether upon whether He 
had authority to make any such a sweeping promise. If he had 
not, the promise was of no avail and He a deceiver, (q) If He 
{q) John vii. 16, 17; John xiv. 10. 



322 THE MANIFESTATION OJ^ THE IDEA. 

bad that authority, He could have received it from but one 
SGurcc, even the Father. If He was the Son of God, begotten by 
His Spirit, then all His promises would be fulfilled, for there 
is no he in God's Spirit, and He who is begotten by God's 
Spirit can not lie. li He was the Son of God, then the declar- 
ation that all power had been given to Him were true. If He 
was the Son of God, then His declaration that He was the Way, 
the Truth,-^nd the Life was true. All things, every saying that 
they had received from Him, depended for its authority on its 
author. If the authority was true, then the Word which He 
spoke was true also. Everything, it will be seen, depended on 
that one statement. Therein lay the Great Foundation, the 
Rock of rocks, upon which the whole superstructure must stand. 
No matter how firm a foundation a building may have, if it is 
not firm enough to withstand the most tempestuous storm the 
elements may send, it is not a sure foundation. In the things 
of this life there can be no sure foundation, for the earth itself, 
and the heavens, before the Omnipotent wrath of an Avenging 
God, (r) shall melt together with fervent heat, and the heavens 
shall disappear as smoke. If, then, this Earth and all the 
works therein are doomed to death, and the gates of hell 
(death) shall prevail against them, there must he a foundation 
hiid more stable and more secure than anything of Earth, if man's 
soul in that awfid day shall survive the wreck of the World and 
the destruction of matter. This is the foundation which Christ 
proclaimed, even His own Righteous Character, as personified 
in The Word. If He be not The Son of God, but simply a man, 
begotten of a. woman according to the laws of procreation, and 
through them, His religion as a redemptive force which shall 
redeem the world must ultimately fail, because it has as its very 
foundation not a truth, but a lie, and the truth only has eternal 
life. If a system of religion be founded on a misconception 
or a perversion of the meaning of this statement of Christ to 
Peter, and of Peter to Christ, then that religion must fall, 
because it is founded on a lie, and not on a truth. With God as 

(r) Isa. li. 6. 



THK ROCK. 323 

His Father, then all the power of Omnipotence would be mar- 
shaled to His assistance, that His promise might be fulfilled, 
for if He was God's Son He would do only God's will, for 
none can be God's Son and be disobedient, and being God's 
Son, His will would be God's will, and God's will His, and 
therefore harmony of zvill and purpose zvoidd bring about har- 
mony of effort. If there be a God, and that God not His 
Father, then all the wrath of that God would be meted out 
to Him and those who followed Him. 

This great truth of His Sonship he wished to fix so firmly 
upon the mind of Peter that he ivould never forget it. Peter, 
cbove all ethers, needed that this truth should be impressed 
upon him in such a manner that the natural man would be 
cognizant of that truth. Jesus knew Peter and his tempera- 
ment when He fixed upon him the name of Cephas (which 
means a stone), as indeed He knew the character of all men. 
He knew that Peter was unstable, that his mind responded 
quickly to carnal promptings; that Peter would {s) deny Him, 
and would {t) draw his sword at the promptings of the carnal 
man. He gave to Peter the name of Cephas, which means a 
stone, not because of the firmness and stability like unto a 
stone, of Peter's character, for Peter had no such character, but 
that He might through that name firmly fix upon the mind of 
Peter the Great Truth which, having once become firmly fixed 
in his soul, would make him like as a stone. There is no 
character among the entire number of disciples, not even 
excepting Judas, whose mind was made up to evil whenever 
the opportunity offered, that was as unstable as the character of 
Peter previous to Christ's ascension. "I go a fishing," said 
Peter. The stabihty of that character depended on a Source 
superior to that character. The foundation was not weak, 
vacillating Peter, but THE WORD, which was afterwards 
made plain to him when the Spirit of Truth came. 

It was as though Christ said, "Simon Barjona, thy name 
is now Cephas, or Peter, not the name thy parents gave thee, 



(s) Johnxviii. 17. (t) John xviii. 10. 



324 TH^ MANIFESTATION OF THE IDEA. 

but a name given unto thee by me, and which thou knowest 
means a stone f' Peter would at once through the natural mind 
receive that much of the saying of Jesus and understand that 
the name meant strength. It was the Spirit of Truth which, 
coming to him later according to the promise, that brought 
to his remembrance again all things which He had spoken to him, 
and gave to those saying their true m£aning. With the true 
meaning came the knowledge that as his name signified 
'"stone," a thing of strength as regarded natural things upon 
which men build their homes for a sure foundation, so the 
truth that THE SON OF MAA' WAS THE SON OF GOD 
was the spiritual stone upon which spiritual foundation should 
be built up the great spiritual house of God, the walls of the 
foundation thereof being not the sayings of the one, but of the 
twelve apostles ; not of the lives of the one, but of the twelve 
apostles ; nay, not only of the twelve apostles, but of the prophets 
as well, reaching back to the beginning of God's will being 
made known to men. The Source, the Origin, the Birthplace, 
the Inspiration, the Great Foundation, upholding the revelation 
of apostles and prophets, giving to them their strength, dura- 
bility, impregnability, resisting and protecting power, even the 
Eternal Truth which gave I^ife and Omnipotent and Ever- 
lasting P'orce to their revelations, was that Revelator of all 
revelations, that Truth of all tfuths, that Foundation of all 
foundations, 

THE WORD, 

even the Son of God, Christ Jesus, who was the Chief Corner 
Stone. 

To which Peter shall we do obeisance? To the Peter 
who drew his sword and cut off a servant's ear, and whom 
{u) Christ called safan, and whom those who built upon him 
have so often imitated? — to the Peter who denied the Savior 
to save his own cowardly life ? — or to the Peter who, coming 
into the fullness of the knowledge of the character of Christ 

(w) Matt. xvi. 23. 



THE ROCK. 325 

Jesus, made His name even His character, his character, and as 
a stone indeed, firm, resolute, unyielding (no more vacillating, 
cowardly, carnal), made so by that same Word which named 
him Peter and gave to him the spiritual interpretation of the 
declaration, sheathed the sword of steel, and unsheathed the 
Sword of the Spirit, and upon the Cross gave up his life in 
sacrifice for that Word and Humanity? Nay, to neither. 
Shall we give honor to {v) the vessel and ignore the Potter 
that fashioned it? To the creature and forget the Creator? 
To that man of flesh, of carnal instincts, of animal 
desires, of narrow vision, of circumscribing prejudices, the 
shifting sea of sand tossed hither and thither upon life's bil- 
lows, doomed to destruction and annihilation ; or to Him who 
made brave the trembling soul, who held in chains Fear 
through His indwelling Love, (w) who broadened his view 
until all nations swept before his vision as heirs of the king- 
dom; who made of that shifting sand, that trembling flesh, 
ropes of steel; w^ho instilled into his heart a courage that 
laughed at prisons, found joy in privations, and added one 
more to ihe list of .yd/-sacrificing martyrs for the Truth? 
Shall it be the servant or the Master ? The man Peter died in 
the day He swung on the cross. The Word which gave eternal 
life to that which He uttered, and which sustained Him in the 
awful agony of the cross, and in that death against which the 
gates of hell (death) raged with none effect, and which gave 
life to Peter even after his death because of his spirit dwelling 
in Him, lives on forever. With the servant {x) asleep in the 
Master, if the Master alone remaineth, and there is no life, no 
spiritual life, outside of Him, wherein then is there hope of Life 
after death of the body for those who have builded on the servant 
v/HO IS DEAD, and not on the Master, who only is alive f 
The Holy Spirit came upon them on the day of Pentecost. 
Christ (y) breathed on them before that time, and said unto 
them, "Receive ye the Holy Spirit." In another (s) passage 
He speaks of the Spirit of Truth, which came on the day of 

(v) Eom. ix. 20, 21. (w) Acts. x. 34. (x) 1 Thes. iv. U. (y) John 
XX. 22. (z) John xiv. 16, 17-26. 



326 th:b manifestation of thf idka. 

Pentecost, and the Holy Spirit as one. Christ was and is 
The Word, the source and center of all Truth, and the Spirit 
of Truth and the Spirit of Holiness are both one, and as one 
are His Spirit. Even as motion reached its climax and nat- 
ural man received life and became a Irving soul when God 
breathed into his nostrils the breath of life (for man had no life 
of the soul until the nostrils inhaled the first breath of air, the 
condition of the inanimate man previous to that time being the 
formation, through the laws of expansion and contraction, of 
the different attributes of man's physical being in conformity to 
the design and the purpose for which he was formed, and 
which could not become an automatic whole until each and 
every part was completed and perfected in its part, when 
every impulse of its being would simultaneously respond to 
the promptings of each and every other part in harmony with 
the one complete design and purpose, of which each attribute of 
the physical being was a part, and thus take on life from the 
f'at of The Word which formed it, and set heart, and lungs, 
and nostrils, and all the attributes of the first man's being in 
motion in simultaneous and harmonious union, and he that zvas 
dead awoke to life, and was changed even in the tzvinkling of an 
i^ye, all of which was a SYMBOL, which Christ drew attention 
to when He breathed on them and said ''Receive the Holy Spirit," 
of the coming of that which gives Life to all things, of the 
formation of that Sotd which took on life at the time of natural 
man's creation, {a) by fasting, and prayer, and supplication, and 
faith, and trust, and belief, into chosen zjessels, cleansed and puri- 
fied and made zvhite, every attribute of their soids meeting in 
simultaneous and harmonious unison, which awoke to spiritual 
life at the coming of that Holy Spirit, (b) which came as a 
mighty wind, or as a mighty breath of Air, the noise of the 
wind filling the room even as the Spirit of Life filled the vessels 
chosen and prepared and formed for its reception, diVid made them 
living abiding places of The Word. Even as in the beginning 
when God made man by the fat of The Word, and separated 

(a) Acts 1. 14. {b) Acts ii. 2. 



THE) ROCK. 327 

from and cast out from the pure all that was poisonous, that 
man's being might be pure even as He was Pure in whose 
image man was made, that he might enter into Hfe pure indeed 
in all his parts, receiving into himself perfect natural life, so 
the WORD, which is the Life of all life, was symbolized in 
the cloven tongues as twofold in its character, beginning, in 
the day He breathed on them, through the ministrations of the 
Holy Spirit, to cast out and separate from their souls all that 
was impure, false, perverting, unclean, preparing their souls 
for the complete reception of The Word, that Word which is 
a Word of Condemnation to eternal destruction from the presence 
of God of the wicked, and the means of Salvation and Eternal 
Life to the Righteous. 

This same Word, and not Peter, or Paul, or Apollos, or 
any living man, is the redemptive, purifying, cleansing, prepar- 
ing Force; "others may water. He gives the increase." The 
Word, through the ministrations of His Spirit, shall cleanse 
the great Soul called Humanity, Through great tribulation, 
and fasting, and prayers, and faith, and belief in Him shall it 
approach His presence; upon every soul that obeys not His 
Word, and believes not in Him, and follows not after Him, 
(c) that Word shall fall as a smiting curse, that that soul may 
be cleansed of ail unrighteousness, that in the day of His com- 
ing in Power and great glory Plumanity may be found 
cleansed, and purified, and made white, adorned as a (d) Bride 
for the coming of the Bridegroom, altogether lovely. 

Christ The Word was and is the Chief Corner Stone, even 
The Christ, the Son of God. The Word which they uttered in 
response to the inspiration of the Spirit, which was His Spirit, 
was and is the twelve foundations. It was the Word which 
the tivelve apostles revealed, and which had Him as its Source 
and was Him, that remitted and retained sins. There was but 
one chief corner stone, even Christ Jesus. The apostles, one 
and all, were as nothing themselves without the one great Rock. 
Christ Jesus, The Word, zvhich sustained, upheld, and inspired 

(c) Luke XX. 18. (cZ) Kev. xxi. 9, 10. 



3a8 TH^ MANIF^TATION OP "tun ID^A. 

them. For the kingdom of Heaven is not of Peter or Paul, 
or John, but of Christ Jesus, (e) "Other foundation can no 
man lay than that which is laid, even Christ Jesus." No other, 
because all other foundations are embraced in Him. If it be not 
in Him, it is no foundation at all, but a cheat, a sham, -a decep- 
tion, a Lie. Let those who love the Son of God re^ad His 
Word as made known by the apostles. In this Word we find 
Him, and learn His will, and having found Him (which we will 
if we truly seek Him, for the Way is plain), we shall know His 
will, and knowing it, and doing it, we shall enter into life. In 
this Word only is the knowledge of Eternal Life. Believe it 
It is true. Councils may meet and seek to foist upon the chil- 
dren of men their will. They seem not to know that the 
thought of to-day is but the stepping stone to the greater 
thought of to-morrow. Why, then, should men, thinking the 
thoughts of yesterday, seek, by an inexorable decree, to stifle the 
greater thought of to-morrow ? — the finite to legislate for the 
infinite? — mortal man to legislate for the immortal soul? — 
or fix upon man's soul the determination of another man's mind? 
As well seek to bound space or to limit Eternity. The Eter- 
nity of Life is in the Word. This Word the apostles uttered, 
not of themselves, but the Spirit of The Son of God who was 
The Word, which dwelt in them. (/) In that Word is no 
shadow of turning. The same to-day," yesterday, and forever. 
Men change ; old ideas pass away ; new ideas spring in exist- 
ence. The Word is their Source — the life that is in them 
comes from The Word and is the Word. They live but to give 
a better revelation of that Word which was Him and which the 
apostles taught. The light that is in those ideas is The Word. 
The darkness passes away, the light remains. 

If Peter was the head of the Church, and the supreme 
authority was vested in Him, why did not he choose the suc- 
cessor of Judas ? (g) Why leave it to the disciples ? If Peter 
was the head of the Church, (h) why did Paul stand him to his 
face, and rebuke him for his truckling to his Jewish brethren? 

(e) 1 Cor. iii. 10, 11. (/) James i. 17; Heb. xiii. 8. (g) Acts. i. 
23-26. {h) Gal. ii. 11-14, 



TH^ ROCK. 329 

If a head is needed to give spiritual ivisdom and Christ is 
unzvorthy, why not choose Paul the chief apostle, and above all 
the apostle to the Gentiles? 

The (f) firmament above, and the Earth, and all men shall 
pass away, and with them all those who build their houses 
(souls) upon them, but the Word can never pass away. In 
the Word is written, so that all those who believe can read, the 
story of the overthrow of her who, sitting in crimson robes 
on her seven hills, deceives the World with her sorceries and 
lies and witcheries. For no other foundation can any man lay 
than that which is laid in Christ Jesus the Son of God. Upon 
this Rock take your stand, for it is the only Rock that will 
stand secure in that great day of the Lord. As the founda- 
tions, deep within the bowels of the Earth, are hidden from 
man, and only that building which it upholds is seen, so 
beneath all things, upholding all things, is Christ Jesus The 
Word. In the day that the foundations upon which men, and 
nations, and peoples, and that which is false in religion have 
builded shall lie prostrate at His feet at His Coming, even the 
coming of the Truth in its terrific grandeur and splendor, then 
shall that Foundation be seen and revealed to all men ; and 
again in the Day of days, when the Heavens and the Earth 
shall melt together with fervent heat, and the heavens rolled 
together as a scroll, and the Earth be burst asunder, (;) even 
as was Judas, its prototype, and all its works become food for a 
tremendous conflagration (k) m which the wicked of the world 
shall be consumed, in the day when the heavens shall pass 
away and disappear as smoke , then shall this foundation which 
hath been upholding all things, and by which all things consist, 
appear, glorious, pure, radiant. Majestic, Omnipotent, Tri- 
umphant, enduring. Eternal, transcendently beautiful and 
glorious beyond compare, Infinite in Truth, and Power, and 
Justice, and Holiness, and Wisdom, and Majesty, and Mercy, 
and Love, even 

(i) Matt. xxiv. 35. ( j) Acts i. 18. (k) 2 Peter iii. 7. 



330 ^HE) MANIFESTATION OF THE IDEA. 

THE SON OF MAN (SPIRITUAL HUMANITY) 

Become The 

SON OF GOD, 

and the Son of Man and the Son of God and The Word 

ONE! 



II 



CHAPTER XXXVi. 



Eunuchs. 



Matthew xix. 1012: 

"His DisciPLHS say unto Him, 'If the case of the man be 

so with his wife, it is not good to marry. ^ 

''But He: said unto them, 'All men can not receive this say- 
ing, save ihcy to whom it is given.' 

"For there are some eunuchs which were so born from 
their mother's womb, and there are some eunuchs which were 
made ctmiichs of (or by) men, and there be eunuchs which have 
made themselves eunuchs for the kingdom of heaven's sake. He 
that is able to receive it, let him receive it." 

Matthew vi. 10: 

''Thy kingdom come, thy will be done on Earth as it is in 
Heaven." 

I Corinthians vii. i, 2, 6-1 1 : 

"Now concerning the things whereof I wrote unto you, 
'It is good for a man not to touch a woman. Nevertheless, to 
avoid fornication, let every man have his own wife and every 
zvoman have her own husband." 

"But I speak this (the above) by permission, and not by 
commandment. 

"For / would that all men were even as I myself. But 
every man hath his proper gift of God, one after this manner 
and another after that. I say therefore to the unmarried and 
the widows, it is good for them if they abide even as I. But 
if they can not contain, let them marry ; for it is better to marry 
than to burn. And unto the married I command, yet not I, 
but the Lord, 'Let not the wife depart from the husband, but 

331 



332 THK MANIFESTATION OF THE) ID^A. 

and if she depart let her remain unmarried, or be reconciled to 
her husband, and let not the husband put azvay his wife!' 

I Corinthians vii. 25: 

"Now concerning virgins / have no command of the Lord, 
but I give my judgment," etc. ''Art thou bound to a wife? 
seek not to be loosed. Art thou loosed from a wife? seek 
not a wife. But and // thou marry thou hast not sinned, and if a 
virgin marry she hath not sinned,'' etc., etc. "But this I say, 
brethren, the time is short, it remaineth, that both they that have 
wives be as though they had none," etc., etc. "But I would have 
you zvithout carefidness. He that is unmarried careth for the 
things of the Lord, how he may please the Lord, but he that is 
married careth for the things of the world, how he may please 
his wife. There is difference also between wife and virgin. 
The unmarried woman careth for the things of the Lord, that 
she may be holy both in body and in spirit, but she that is 
married careth for the things of the world, how she may please 
her husband," etc., etc. 

"But if any man think that he behaveth himself uncomely 
toward his virgin, if she pass the flower of her age, and need so 
require, let him do what he will, he sinneth not; let them marry. 
Nevertheless, he that standeth steadfast in his heart, having no 
necessity, but having pozver over his own will, and hath so 
decreed in his heart that he will keep his virgin, doeth well. So 
then he that giveth her in marriage doeth well, but he that 
giveth her not doeth better." 

I Corinthians ix. 5: 

"Have wt not pozver to lead about a sister, a wife, as well 
as other apostles, and as the brethren of the Lord and Cephas 
(Peter)," etc., etc. 

"I am made all things to all men, that I might by all means 
save some," etc., etc. 

*'But I keep under my body and bring it into subjection, lest 
that by any means zvhen I have preached to others I myself should 
be a castaway." 



KUNUCHS. 333 

Revelation xiv. 1-5: 

''And I looked, and, lo, a Lamb stood on the Mount Sion, 
and with Him a hundred and forty and four thousand, having 
His Father's name written in their foreheads. And I heard 
a voice from Heaven as the voice of many waters, and as the 
voice of a great thunder; and I heard the voice of harpers 
harping on harps ; and they sang a new song, before the 
throne, and before the four beasts, and the elders ; and no man 
could learn that song but the hundred and forty and four thou- 
sand which were redeemed from the Earth. 

"These are ihey which were not defiled zvith women, for they 
are virgins. These are they which follow the Lamb whither- 
soever He goeth. These were redeemed from among men. 
being the first fruits unto God and the Lamb. And in their 
mouth were found no guile, for they are without fault before 
the throne of God." 

The call that comes to one comes to all in that all are 
called to Righteousness, which is right-thinking, right-acting, 
right-doing. All are called to Goodness, which is being good, 
doing good, advocating the good. But the call to that 
Righteousness which is in Christ Jesus comes not to all men 
alike. All men can not receive as a personal call the demands 
of the Spirit, because the demand is not to them. He that hath 
an ear to hear is he who is brought into harmony by his 
environment, and by the trend of his own life and attainments 
of mind, and by his own characteristics of both soul and body, 
with the truth enunciated. (/) All men could not be Pauls, or 
John the Baptists, or Elijahs. The work to which they were 
called and the truths which they received were the natural 
sequence of the necessities in harmony with their being and 
the advancement of the cause of Righteousness among men on 
Earth, which is the herald of the enduring Righteousness to 
come. ' Thus Christ in His statement that whereas some men 
were born eunuchs, and other men were deprived of the pow- 
ers of procreation by a surgical operation, other men, to whom 

Q) Rom. xii. 3; I Cor. xii. 



334 "fHE) MANIFESTATION OF TH^ ID^A. 

this saying would come as a personal command to them, would 
keep their virginity, holding subject to their will the powers 
which they still retained, but over whom they (these procrea- 
tive powers) had no power. They would be eunuchs, not 
because they had no choice, but because through their wills 
they held themselves as such that the kingdom of heaven might 
the sooner come amongst men and he on Earth. 

In considering what Paul says we must remember that he 
distinctly states that in the main the words given above from 
his letter to his Corinthian brethren are from Paul, and not 
from or directed by the Holy Spirit. That is, they are not 
given in the form of a command, as ''thus saith the Lord," but 
as his opinion of what is best and proper. We can not there- 
fore divest these remarks of the personality of Paul, as we can 
all remarks made by inspiration of the Holy Spirit. That is, 
while Paul speaking his own opinion, and Paul speaking by 
direction of the Holy Spirit, might use the same style of deliv- 
ery, and the same choice of words, and his own peculiar man- 
ner of constructing his sentences and clothing his thought, yet 
the prejudices of Paul would appear in the one and the preju- 
dices of Paul would be left out of the other. Thus in many 
things Paul spoke as a bachelor, with a bachelor's prejudices. 
When, however, Paul speaks of his reasons for adopting a cer- 
tain course in life, we know that that course was prompted by 
the Holy Spirit, which controlled his life. When he declares 
that he ''keeps under his body and brings into subjection," we 
know that he was one of them to whom the saying was given. 

In the beginning God put His approval on the marriage 
relationship when He made man male and female, that they 
might be one, and through the relationship of the sexes in 
marriage propagate their race, (w) Christ gave evidence of 
His own approval of the marriage relation in many an utter- 
ance. He chose Peter as one of the twelve apostles, yet Peter 
was married, and {n) Jesus declared that no man shall put awav 
his wife except it be for the sin of fornication. Not only was 

(?n) Mitt. xix. 4-6. (n) Matt. xix. 9. 



KUNUCHS. 335 

Peter a married man, but many of the other apostles were also. 
Christ could r^ot have m.eant then by His saying that only the 
'unmarried were the called and chosen to the preaching of The 
Word, for He chose in the beginning, at the very threshold of 
the coming of His kingdom, not strictly single men, but both 
married and single men as the channels through which should 
come The Word — The Word which these men, many of them 
married, uttered, being the foundation upon which was builded 
the Church of Christ Jesus. If, then, only the unmarried man 
is called to preach The Word, Christ in the very beginning 
falsified the Truth. Shall we believe Him who by a life of acts 
proclaimed the Truth which shall finally triumph, or shall we 
accept the teachings of misguideid men, perverting the teach- 
ings of The Word to their own ambitious ends, and in accept- 
ing them proclaim Him a liar? 

Paul claimed, and justly, the same prizdleges that were 
exercised by the other apostles, notably by {o) Peter, whom he 
mentions hy name, to take with him on his journeyings a wife ; 
to make himself a home ; to enjoy and to participate in the 
pleasures of domestic life. Far from denying this privilege 
to others, he commends it as a safeguard against fornication, 
and against lustful and adulterous thoughts, and expressly calls 
upon both wife and husband to render unto each other that 
which is their due. 

Thus we find that Paul, although a bachelor himself, con- 
demns not marriage, or the fruits of the marriage relationship, 
but on the contrary lays claim to his right to the privileges, 
should his nature so demand it. 

His objections, therefore, rested not upon marriage itself, 
for if it were lawful to the apostles, (p) who were set as a light 
to the world and as the proclaimers of that Word which should 
never pass away, it were lazvful to all men. His objections lay 
deeper than that, and referred to the inclination of men and 
women, having once entered into the marriage relationship, to 
seek to please each other rather than God, and has no relation to 
sexuality between husband and wife only as one incident of 
(o) Matt. viii. 14. (p) Matt. v. 14. 



336 THie MANIFESTATION OF THE IDEA. 

many that are the accompaniment of married life, and which, 
unless kept under control, would lead man to seek after the 
things of this life, instead of after the things of God. The 
whole thought of Paul lies in the one statement, ''that both they 
that have wives be as though they had none." What ! married, 
yet as strangers to each other, asks one? Nay, for Paul said 
unto the married, (q) "Defraud ye not one another except it be 
with consent for a time, that ye may give yourselves to fast- 
ing and prayer, and come together again that Satan tempt you 
not for incontinency/' And again, to those whose (r) natures 
demanded appeasement of the animal passions, he expressly 
advised them to marry, disclaiming for those who thus marry 
any sin. The thought was: Let those who are married so 
form their own lives, and so keep ever in remembrance and 
before their eyes the obligations resting upon them as fol- 
lowers of Jesus, that none of those things which were lawful- 
and without sin in themselves should lead them away from Him, 
and that purity of life and thought and purpose which is abso- 
lutely essential to a life in Him. To fulfill all the duties to which 
as husband and wife they might be called, and yet to so keep 
iheir souls that their relationship to Him would be as though 
this fleshly relationship of husband and wife never existed. 
It is the condition of the soid to which Paul is looking. It was 
not the omission or the com.mission, (.9); circumcision or uncir- 
(umcision, that Paul was considering, — these were as nothing 
in themselves, — but to the condition of the heart. It is not 
the outward form, but the inner life, that Paul is discoursing 
about. It is Ihe condition of the soul which in its truth fits that 
soul for communion and fellowship with Christ, or debars it 
from that harmonious affinity, that will judge a man here and 
hereafter. 

Paul held all the attributes of the natural man in complete 
subjection to the spiritual man, and denied to himself the 
privileges of married life not because they were unlawful to 
him as an apostle of Jesus Christ and a promulgator of His Gos- 

{q) \ Cor. yii. 5. (r) 1 Cor. vii. 36. (s) 1 Cor. vii. 19. 



KUNUCHS. 337 

pely but that he might through this denial of self be a sign, 
through his life, to all those to whom this message of self-denial 
might come. (/) For this reason he became all things to all 
men. The passions which assail most men, and which find 
their sinless satisfaction in the marriage relationship, and only 
there, were by Paul held in complete subjection, and by the 
iu) power of his own will bound in chains, and were as nought. 
Thus he became a light to others of that day and age, as he 
is to this day and age. Surely here was one to whom this 
saying of the Master was given, and we see the reason why. 

The truth that existed then exists now, because Truth is 
eternal. The truth that exists now existed then, althougli 
unknown. To each age there comes a new revelation of an 
old truth which reaches back to the beginning and forward 
to the end of Time, and which has its home and its birth in the 
Word. Men never can outlive Truth, for Truth, being a com- 
ponent part of God, is Eternal. But the application of a truth 
to a particular time depends upon the environment of that 
time. Thus the truth that said to the man who had ears to 
hear in the days of the apostles, ''Some are eunuchs for the 
Kingdom of Heaven's sake,'' is more comprehensive in its 
application to-day than in the days of the apostles, because 
of the changed environment and the fuller comprehension of 
the saying. 

Before the apostles spread the great world, peopled with a 
dying Humanity who had never heard of Christ Jesus the 
Savior or His Life. Preachers, Evangelists, Martyrs were 
necessary to bring Him to their attention. Men whose whole 
life should have but the one singleness of purpose, to teach 
Christ Jesus and Him crucified, were needed. The perils were 
many and great, both by land and sea. The journeys, owing 
to their primitive means of travel, long, tedious, and fraught 
with very great danger. It was manifestly almost impossible 
for man to enter upon that great field of labor encumbered by 
a wife and family. To take them with him meant vexation, 
delay, and many things which would interfere with their use- 
(t) 1 Cor. ix. 18-27. (it) Rev. xx. 2. 



338 THE MANIFESTATION OE THE IDEA. 

fulness in preaching The Word. To leave them at home 
meant ties at home which would divert their minds from their 
works and fix their hearts with anxious longing on the loved 
ones at home. Thus the preaching of the Gospel would suf- 
fer, and the marriage tie and the family relation would oft- 
times be a bar to successful work. To many, because of the 
gifts which God had given them, there came this call to the 
work. Some, holding under their bodies by the power of 
their will, offered up their natural bodies with its desires, and 
entered upon the work as did Paul. He was a eunuch not of 
birth, neither of man. but because of the Spirit of Christ Jesus 
v^^ithin him which, lending grace or strength to his own spirit, 
made him superior to all the demands of the flesh, and held 
them all in complete subjection to his own will. To Paul this 
saying came with all the force of a personal command from 
Christ Jesus. Not only because his work as the apostle to the 
Gentiles demanded all his time and attention, thought, desires, 
and capabilities, but because his Hfe, rounded in all its parts, 
was to be, through Christ Jesus, who was both its (v) Author 
and its Finisher and its Example, an example and an inspira- 
tion to all mankind through the Ages Jo ivhom this saying should 
come. What! his not marrying the inspiration? Nay, for 
men, many men, under the cloak of eunuchs deny themselves 
the one that they may the more surely enjoy all the other 
lusts of the flesh and the eye, and in bloated face, and swelling 
belly, and tobacco-scented lips, and costly apparel, and mag- 
nificent jewels, give the lie to that which they profess. Nay, 
not in the denial to himself the marriage tie the inspiration, 
but in the denial of the animal man, the denial of self with its 
passions, proclaiming a condition of heart zvithin which held all 
things subordinate to the coining of His kingdom on Earth as 
it is in Heaven. 

To each Age its own revelation according to its ability to 

grasp the necessities of the hour. The truth spoken on the 

day when He walked amongst men, a man Himself, lives on 

Eternally. Humanity has changed, developed, advanced. 

(v) Heb. xii. 2. 



KUNUCHS. 339 

Great avenues, closed to the preaching of the Word, have 
opened wide their doors. Science has spanned the chasm, and 
the long journey has become a thing of the past, and the 
heathen is at the door. Wom.an-has advanced from her igno- 
ble position which she occupied at His coming to a place 
beside her mate, and husband and wife work together in har- 
mony and in power in heathen lands for the transforming of 
Humanity into the likeness of the Son of God. Many causes 
that made necessary the denial of the comforts and joys of 
married life, of a home, and of a family, have passed away 
v/ith the environment that made that denial necessary, but 
the great Principle or Force which lay back and above and all 
through that denial which was exemplified in Paul, and which 
sustained him, lives on Eternally, and speaks continuously to 
the soul of that man to whom it is given to hear that voice, 
"Some are eunuchs for the kingdom of Heaven's sake," and 
calls him to that denial of self which was personified in Kim, 
and to which Paul also gave sanction in a life. 

To every man that Voice says, Show forth the condition 
of thy heart in a life, that all men may see that which thy soul 
loveth. To all the denial ^demanded is not the same. To 
Peter there came no demand for him to put away his wife, 
neither was he denied a conspicnons place amongst the first 
chosen promulgators of that Word because of that wife. He 
both proclaimed the Word and (zu) remained the husband of 
his wife. 

That there may come the call to men of this day and age 
the same as it came to Paul, none may successfully deny. To 
them to whom it is given to receive this saying, the saying 
comes with the force of a personal command. Let them be the 
judge. To Peter, to many of the apostles whom Christ 
and not man chose, this saying never came as a command. To 
them it was not given. Who shall say that that faithful (x) ser- 
vant of Almighty God and His Son Christ Jesus, who minis- 
tered to the wants of the outcasts on the leper isle of Hawaii, 

(?o) 1 Cor. ix. 5. (x) Damien, a priest of the Boman Catholic 
Church. 



340 THE MANII'ESTATION OI^ THE IDEA. 

and fell a victim to that dread and terrible disease because of 
that ministration, heard not that saying, and that to him it was 
not given? Who shall say that the married man, the man of 
family, shall not preach the Word and teach all men the Way 
to salvation ? Listen ! Out of the depths of hell (death, grave,) 
there comes a voice crying, "We forbid." What! You whose 
authority You claim came direct from Peter the apostle? 
What! You, YOU, who claim Peter as the iirst apostle; who 
claim that unto him were given the keys of heaven and hell ; 
that upon him was founded the church of the Living God ; 
You forbid marriage to those who preach His Word as a 
violation of His will, when Peter, upon whom you claim to rest 
your claim for infallibility and authority, was a 

MARRIED MAN, 

and as a married man proclaimed the very (a) Truth upon 
which your system (through a carnal interpretation of the 
Word) stands ! Oh, but you say, he (Peter) put away his wife. 
Then he was a traitor, and (b) disobedient to the Master whom 
he had sworn to serve, and to that Word which Paul preached, 
which says, ''let not the husband put away his wife.'' There 
never was a greater libel on an upright, obedient, Christ-like 
life than this monstrous charge of disobedience to Christ on 
the part of Peter and his putting away of her whom every law 
of God and Man demanded he should cherish and protect, and 
it is one of the mysteries of life that a system of religion could 
be founded and maintained upon a statement of an act by its 
head (?) against which all humanity would rise up in condem- 
nation. Did the World ever witness such a deception ? Blind 
leaders of the blind ! Perverting the way of the Lord to her 
own inordinate love for the honor and power and glory which 
this world gives. 

Plumanity has made a long and weary journey since He 

spoke those words to the disciples, and the light which keeps 

alive the Past, which beats with tremendous ray upon the 

Present, which casts its hopeful and beneficent ray into the 

(a) Matt. xvi. 16. (b) Matt. xix. 3-9. 



EUNUCHS. 341 

Future, brings that saying into the Present and makes its 
Voice heard to many, teaching a truth which that age did not 
grasp, and not grasping could not receive. 

Did you ever look into the face of a child, drawn, dis- 
torted, disfigured by the blasting curse of some ancestral sin^ 
Did you ever hear the hacking cough, see the fevered cheek, 
and listen to the panting breath of the victim suffering from a 
disease the direct result of some ancestral sin? Did you ever 
see the childish form, full of life and seeming health, suddenlv 
begin to fade, and shrivel, and the hair drop out, and the 
limbs lose power of locomotion, all because of some ancestral 
sin? Did you ever see the poisoned blood break through the 
tender flesh, and in ulcer and running sore eat out the vitals 
of the life upon which you looked, all the result of some ances- 
tral sin ? Did you ever look upon the thousand and one forms 
in which the blood, diseased and poisoned by the (y) violation 
of the laws of God have been transmitted to posterity and 
upon them pronounced and fullilled its curse? Oh, has your 
heart grown sick within you, and your spirit faint, as these 
wretched beings have passed before you, appealing through 
their misery, and pain, and suffering, and wasting flesh, and 
staring bone, and running sore, and gasping breath for that 
sympathy which "marks the zvhole world as one kindred/' and 
proclaiming the sins of ancestors which have been entailed on 
their innocent heads ? Weep with them in their misery if you 
will. You do but proclaim your own kindly heart. Teaches 
it you no lesson ? Does not that mute appeal against the trans- 
mission of hereditary disease and inflicting it upon the inno- 
cent meet with a responsive chord within your own heart, and 
make your soul reach out into the Future as your soul grasps 
the possibilities of your own yet unborn children? vShall the 
Past living in the Present be perpetuated in your offspring of 
the Future ? Does your heart go out in tenderest and anxious 
questioning for your posterity yet unborn? What of yoitr 
ancestry? Have any of these dread hereditary diseases been 
prevalent in your own ancestry? Are the seeds prevalent and 

(y) Num. xiv. 18. 



342 THE MANIFESTATION O^ THE IDEA. 

known in your own system ? If they have been in your ances- 
try, and if they are in your system, and your offspring may 
sufifer for sins of which you have or have not been guilty, or for 
violations in which you had or had not a part, then this saying 
has come to You, and You can receive it. Are You willing to 
sacrifice yourself and the lusts of the flesh for your offspring 
never to be horn? To this The Word calls You! Can you, will 
you, hear this Voice and upon the altar of His sacrifice, the 
sacrifice of one whose every exhalation of body and mind was 
Health personified, make your own? Without sin and without 
sin's contaminated blood He made the sacrifice, that He might in 
this, as in all things, be an example to all men, having first endured 
the sacrifice Himself. Sacrifice Self for others. Sacrifice self 
for that Humanity yet unborn, and of which your own off- 
spring in the flesh can never be a member, but with whom the 
offspring of your spirit will ever abide. Sacrifice self that in 
the Humanity of the Future health may bloom in the cheek 
and vigorous life encompass the body, and the blood, (-?) which 
is the life, shall course through the veins uncontaminated with 
poison. That on Earth His kingdom, which is one of health 
and strength, and joy, and peace, may come. That disease 
may be cast out by Righteousness — your righteousness, even 
that righteousness which is His gift, and which when on Earth 
cured the diseased, and which, abiding in Humanity, shall Cure 
both Sold and Body. Jesus, the Great Physician ! The physi- 
cian of to-day, what a marvel are his works, and the works 
of his brother, the surgeon. What great strides have been 
taken in knowledge of the healing art since He was on Earth. 
The blind see, the lame walk, the deformed are made whole. 
Every forward step of science into the realm of knowledge that 
benefits Humanity is the Son of God coming into His king- 
dom, even the heart of Humanity ; every forward step that 
benefits Humanity is Humanity as the Son of Man coming 
into the Kingdom, which is his kingdom, even the kingdom 
ot the Son of God, Christ Jesus The Word. It is The Word 
that is the Fount, the Source, of all this knowledge. It is the 
{z) Lev. xvii. 11. 



EUNUCHS. 343 

Word that makes known these great truths to man. It is 
The Word that is the Great Physician ; the physician and the 
surgeon but His instruments. How seldom they, the instru- 
ments, do it in His name, which is His character. Verily, they 
have their reward. 

But for you to whom this saying is given , you can not do 
this thing, make this supreme sacrifice, without you do it 
in His name, which is His character. His was one of sacri- 
fice; so is yours. He sacrificed for Humanity; so do you. 
He sacrificed for a Humanity in whom He never would have 
any part in the flesh ; so do you. ''Behold," said He, embrac- 
ing within the sweep of His hand not only the multitude 
around Him, but all Humanity, (a) ''my mother and my breth- 
ren. For whosoever shall do the will of God, the same is 
my brother and my sister and my mother." So before you 
stand the Humanity of the Future, your brethren, ennobled, 
and enriched, and blessed by you. His character your char- 
acter. His Righteousness yours. For you there remains and 
is held in store for you through His promise, even as it is for 
all those who have heard that Voice and accepted its message, 
and have been eunuchs for the kingdom of Heaven's sake, 
and have known no woman after the flesh. His name, which 
shall be written on your foreheads; and whithersoever He 
goeth there shall ye go also, and the harpers shall harp a nezu 
song, which shall be the song of your denial, which none can 
sing but those that have endured it, for the harps and the 
harpers will be the refrain of your oivn souls, upon which shall 
heat tJie harmony of a sacrifice completed, which shall swell in 
triumphant diapason, for your soid will be the harp, and your 
joyous spirit the harper, and the song they sing in unison will be 
your sacrifice, and no sin shall he found in you in that day, for 
your souls shall be found without guile, made white in the 
Name, which is the character, of the Lamb. Ye shall be the 
first amongst men. Oh ! the glory, the honor, the favor of 
the Most High God, the Father, shall be yours ! To live, and 
yet living to be dead, for the sake of a Humanity in which, as 

(a) Marklii. 33-35. 



344 '^HE MANII^ESTATION O^ THE IDijA. 

regards the flesh, you can have no part, for the sake of a pos- 
terity never to be born, this is the heights to which He calls 
you. Can you scale it? He who calls is ready with His grace 
which is His help, to aid you. He will not fail you. Will you 
fail Him? 

To the man of family, to the man who is married, and who 
sees in his suffering children the misery which he or his 
ancestry through him did transmit, there comes that Voice 
To that man, married, who knows of hereditary traits in the 
family, and whose information leads him to suspect their 
transmission to his children, that same Voice calls a halt ! "Let 
both they that have wives be as though they had none," said 
Paul. Shall not those who have wives, and those wives who 
have husbands, seeking only the kingdom of God and His 
Righteousness, which is right-thinking, right-acting, and 
right-doing, bring into His service that devotedness of life 
which holds all things subject to the demands of the higher 
life? 

"Some are eunuchs for the kingdom of Heaven's sake." 
Let those who can receive this saying, receive it. Unto them it 
is given. They to be the judge. Upon the man or woman 
strong of limb, of muscle, of lung, of heart, rich in sweet and 
healthful blood, free from hereditary taint, devolves the respon- 
sibility of the perpetuity of the race. The angels of Heaven 
will sing at thy espousal, and the God of Humanity bless thy 
union. Upon thee also shall devolve the obligation of sacri- 
fice, that the sin of indulgence may not make of none efifect 
the sacrifice of thy brother. Christianity recognizes no anti- 
dote to conception, and gives no favor to means ofifered to 
prevent birth. It is as much the duty of strong, healthy men 
and women to perpetuate their race and through the holy bond 
of marriage raise up children to Humanity and to God, as it is 
for the physically or mentally tainted to deny themselves that 
privilege. This is their duty ; love for each other binding 
them in wedlock, and love for Humanity controlling their 
action in all things. From such a union posterity will be blest 
and Humanity restored to health again. To them this saying 



EUNUCHS. 345 

can never come, and for them it was never intended. They 
can not receive it — it is not theirs to receive. 

Sacrifice ! Sacrifice ! Oh ! how much is embraced in it ! 
Not self-flagellations. Torture. Burial in monastery, dun- 
geon, or nunnery cell. No ! NO ! Not these. But the sac- 
rifice that ennobles, that enriches, that blesses ! 

Christ prayed that "The kingdom of God come and His will 
be done 

ON EARTH, 

as it is in Heaven." Did Christ, who was The Word, and in 
whom Faith was personified, pray in vain? Nay. The 
glories of His reign on Earth are at the threshold. Behold, 
they knock at the door. His kingdom swept down from the 
gates of Heaven's glory and came to Earth in the day He was 
begotten. It was sealed with an everlasting Seal in the day 
of His sacrifice. It was surcharged with Hope and the cer- 
tainty of Eternal Life in the day of His Resurrection; there 
was emblazoned with glorious promise on the clouds of the 
firmament the story of His coming in the day He ascended. 
As a man He ascended into the Heavens, and in Humanity 
shall He be seen coming again, {h) "Why stand ye here 
gazing?" See ye Him not coming again? In man shall be 
seen the glory of God, and on Earth shall we behold His 
kingdom. From the East and the West and the North and 
the South they come and enter in. The Earth shall yet be 
ablaze with the glories of that kingdom., and it shall be seen 
in the faces of men. To Earth He brought it, and upon Earth 
He established it ; not by power, or wealth, or by the things of 
this world which the flesh lusts after, but by Supreme Denial, 
We look out on the world and our erstwhile sorrow is turned 
to rejoicing, for back and above the corruption, and the filth, 
and the sin, and the lusts, and the misery of the world, we 
see the kingdom, even Christ Jesus; and we see the Son of Man 
entering in, even that Humanity of which we are a part, and 
which is but one great Family, each a part of the whole, and 
which loves Him ; and we see the world awakening 
(6) Acts. i. 11.' 



346 the: manifestation of the; idea. 

to the One Great Truth that the world is but one 
great Family, each a part of the whole, and that by 
sacrifice of self shall the world be redeemed; and the 
East shines with transcendent brightness, and the promise of 
His sure coming makes light the Way, and Faith paints the 
Future — that Future wherein He shall reign on this earth in 
the heart and lives of all men — in dazzling colors, when 
Righteousness shall walk hand in hand with Health and every 
voice shall swell the chorus in adoration of the 

SACRIFICED LAMB. 



CHAPTER XXXVI. 



The TKMPI.E OF God. 



Matthew xxi.: 

■'And Jcsiis went into the temple of God and cast out all 
them that bought and sold in the temple, and overthrew the tables 
of the money changers, and the seats of them that sold doves, 
and said unto them, 'It is written, My house shall be called the 
house of prayer, but ye have made it a den of thieves! '* 

I Corinthians iii. i6, 17: 

''Know ye not that ye are the temple of God, and that the 
Spirit of God dwelleth in you? If any man defile the temple of 
God, him God will destroy ; for the temple of God is holy, which 
temple ye are!' 

I Corinthians vi. 19, 20: 

"What ! Know ye not that your body is the temple of the 
Holy Spirit which is in you, which ye have of God, and ye 
are not your own? For ye were bought with a price; there- 
fore glorify God in your body and in your spirit, which are 
God's." 

I Corinthians vi. 16: 

"And what agreement hath the temple of God with idols f 
for ye are the temple of the Living God, as God hath said, 7 will 
dwell in tJtem, and / will walk in them! " 

Ephesians ii. 21, 22: 

"In whom all the building, fitly framed together, groweth 
unto a holy temple in the Lord. 

"In whom ye are also builded together for a habitation of 
God through the Spirit/' 

847 



348 I'HE; MANII^E:STA'riON O? THE ID^A. 

I Peter ii. 5: 

"Ye also, as lively stones, are built up a spiritual house, a 
holy priesthood, to offer tip spiritual sacrifices acceptable to God 
by Jesus Christ ^ 

Under the old Jewish dispensation there was built up of 
stone a great temple at Jerusalem, in which the Jews met to 
worship God according to the forms of the old Jewish religion, 
which, being one of formalism, rites, and ceremonies, needed 
a house made by hands for its performance. This temple, set 
aside and dedicated by the Jews to the worship of God, and 
which should have been held sacred as His sanctuary, had 
been given over to the money changers, and the sellers of oxen 
and cattle and doves ; to the traders ; to the affairs of the world ; 
to the scheming and trickery of the shrewd manipulator of the 
necessities of hfe ; to the bankers and the usurers ; to the 
affairs of the World; and the demands of the World held sway 
in that temple which should have been given up wholly to 
God. Christ entered into this temple, prepared or builded for 
the worship of God, and with indignant wrath drove out and 
cast out those who thus profaned His sanctuary. 

The temple at Jerusalem was but a symbol, a finger, a 
signboard pointing the way to the true temple in which the 
Spirit of God can only dwell in its fullness, even the soul of 
man, even ;hat soul which is one with the body of flesh. With- 
in the soul of that man who has surrendered his soul to Jesus 
the Spirit of God dwells, and blesses it, and sanctifies it, and 
glorifies it. God has predestined and foreordained that, as 
(c) His Spirit dwells in the one great soid zvhom He called Son, so 
shall His Spirit dwell in the one great sonl called Humanity 
Thieves have entered in and possessed it ; they have trafficked 
with the souls of men and women within its threshold ; they 
have made it the home of the money changers ; and with the 
lust of gold have they corrupted it. Innocence has lost its 
bloom and the widow and her children have cried for food 
under thei^ encroachments ; (d) ''they have heaped treasure 

(c) Johnxiv. 2,3. {<!) James v. 1-8. 



*riin TEMPt^ OF GOD. 349 

together for the last day ; behold the hire of the laborers who 
have reaped down your fields, which is of you kept back by 
fraud, crieth," sayeth James, ''and the cries of them which 
have reaped are entered into the ears of the Lord of Sabaoth. 
Ye have lived in pleasure on earth and been wanton ; ye have 
nourished your hearts as in days of slaughter. Ye have con- 
demned and killed the just, and he doth not resent you." 

Ye have laid heavy burdens on the poor, and the laborer 
receives an unjust due as his requital. The temple has been 
desecrated by thy presence and all things thou hast touched 
have been made unclean. Under thy iron heel the poor man 
feels his hopes fast disappearing, and upon his throat feels 
the crushing force of thy encircling hand. At every avenue 
to life and sustenance, to progress and advancement, is seen 
these defilers of the temple, debauching the individual, the 
community, the Nation, with the contaminating lust of their 
ill-gotten gain. The Nations of the Earth are waylaid by 
these highwaymen, and the people defrauded of property and 
rights. Statesmen, so-called, lusting after political power 
and bewitched by the music of the dollar, surrender the inter- 
ests of the people to these thieves and scoimdrels who rob 
government and people without shame and without remorse. 
The pulpit has joined hands with the money changer, and has 
become both his defender and his beneficiary. They extol the 
virtues of Dives at his death and consign Lazarus to the pot- 
ters-field unwept and unsung. He endows a college with one 
hand and they grow dizzy over his benevolence ; with the other 
he enters into a conspiracy to defraud the people and their 
representatives to debauch. Out" of his millions he gives in 
magnificence, having no need of that which he does not miss, 
and demands obeisance because of his denial; the 
(e) widow gives her all, and there be none so 
low (?) as to do her homage. He sheds tears over 
the menacing dangers of socialism and enfolds within 
his grasping clutch the wealth created by the people. 
His face pales and his voice grows tremulous as he contem- 
(e) Mark xii. 42. 



350 THE MANIFESTATION OF THE IDEA. 

plates the ownership by the people of the means of transpor- 
tation and subsistence and calls their advocates anarchists, 
and yet he seeks to gather under his own protecting care all 
things. The rattle of his money is heard in store, and on 
farm, and in the pulpit, and the halls of legislation. The voter 
is corrupted in his franchise, and the success at the polls 
depends and ofttimes hinges on the amount of the fund of 
corruption. He has invaded every nook and corner of the 
great soul called Humanity, and the poor tremble at his 
approach and the orphan and the widow at his footsteps. The 
cry of the laborer, of the poor, of the friendless and the starv- 
ing go up in earnest protest to Almighty God, the Maker and 
the Builder of that temple. (/) With His own hands He will 
bring forth and form the lash, which shall be the zvrath of His 
displeasure, with which that temple shall be cleaned. Oh, ye 
defilers of the temple of the living God, defihng first thine own 
temple and then the one temple of the whole ; of that temple 
wherein should be brought only Righteousness ; of that temple 
for which He made the great Sacrifice ; of that temple which 
was bought with a price, even the great price of His own life ; 
God shall drive you out and in (g) His temple shall be found 
no money changers no more forever! For the lash has been 
begotten and the scourge hath been provided, even that Word 
which drove out the money changers from the temple of old 
when on Earth, and He will consume You with the fire of His 
indignation, and cast you out with the terribleness of His 
wrath. For He hath ordained that the (h) ''meek shall inherit 
the Earth," and that it shall be a possession unto His children. 
The forces for your overthrow are already marshaling, and the 
casting out at hand. For Righteousness can not reign with 
Unrighteousness, and His kingdom must come to Earth, and 
''His will be done amongst men as it is in Heaven." The Son 
of Man, even Humanity, that which in Humanity is like Him, 
that entered upon the Battle for Humanity's redemption in the 
day He was begotten, stimulated and encouraged by the Spirit 
of the Son of God dwelling within its heart, has fought battle 

(f) John xi. 15. (y) Rev. xviii. (Ji) Matt. v. 5. 



THS TKMPI^E) OF GOD. 35 1 

after battle, falling yet ever rising, wresting victory from seem- 
ing defeat; the line of advance has been moved farther and 
farther into the enemies' country; the banner, stained by the 
blood of martyrs, floats above the anathema, and ribaldry, and 
blasphemy, and lusts of ungodly men; the hearts of His sol- 
diers beat with renewed hope and faith as they see the many 
signs of His coming, and the souls of men take up the cry of 
the (i) great Evangelist, and the Earth trembles at the echo of 
that supplication of joyous Hope: 

''EVEN SO, COME, LORD JESUS r 

(i) Rev. xxii. 20. 



CHAPTER XXXVII. 



The FRUITI.ESS Fig Tree. 



Matthew xxi: 

"Now in the morning as He returned unto the city, He 
hungered. 

"And when He saw a fig tree in the way, He came to it, 
and found nothing thereon but leaves only, and said unto it, 'Let 
no fruit grow on thee henceforth forever.' And presently the fig 
tree withered azvay^ 

Upon the great plateau of spiritual things God has erected 
temporal things, systems of religion, social systems, systems 
of government. They all live and find life because of The 
Truth which sustains them and of which they bear fruit. In 
His Infinite purpose and plan all things contribute to the 
advancement of the human family and His will. It is the 
Truth in all things that gives them life. It is the great spir- 
itual Force back of all things, governments, religions, systems 
of society, that gives them existence. No system of religion 
could exist for a day that had not in it something of the Idea, 
who is (/) Truth personified. They live their day according to 
His will. Having brought to the knowledge of all men the 
truth, which gave them life, // that truth he not personified in 
them, they pass away, the truth remains. Thus in government 
— spiritual government, God's government, — we find first 
(k) God, then (/) then His authority delegated to His Son to 
whom all power is given ; (w) then this power is redelegated to 
those who are called up to reign with Him at the first resur- 
rection, who in turn vest their authority in Humanity redeemed 
as a whole, and the authority of God shall be in them, and 
(n) they, as God, who was first and last, will reign forever and 

(j) Johnxxviii. 38. {k) Gen. i. 1. {I) Matt, xxviii. 18. (jn) Rev. 
XX. 4. (n) Rev. xxii. 5. 



THE FRUITI<KSS FIG TRKB). 353 

ever. This is the Great Truth Underlying All Governments 
Thus governments have their Ruler, who reigns as a despot, 
perverting the true teaching,. that the ruler lives for all his sub- 
jects, and not that all his subjects live for him; that his rule 
should be but for a blessing, and for joy, and peace, and happi- 
ness, and liberty to his subjects, and not that they should be 
enslaved to give liberty to him ; for such is the reign of Him, 
who reigns alone as the Son, for He became King because He 
was the servant of every subject. The despot fills up the 
measure of existence according to the purpose of the Eternal 
God, and in harmony with the spiritual truth back, above, and 
all through it, and then the system no more bears fruit; the 
people have attanied to that elevation in the knowledge of their 
own powers and rights that the despotism is overthrown and 
constitutional government, in which there are a certain num^ 
ber of individuals called to reign with the King and exercise 
authority, comes in. This, too, as the people become more 
and more enlightened, — as the powers of self-government 
become more and more instilled in the minds of the people ; 
as they recognize more and more their equal right with all 
men to the participation in that government which they 
uphold ; as they recognize the principle of liberty to be the 
birthright of all mankind, — gives way to a Republic. Mon- 
archical Government, with all its glitter and pomp and cere- 
mony, its servile attitude of the masses, and its egotistical 
prominence of the nobility, its insufferable claim of superior 
attainments of the nobihty entitling them to special reverence, 
is cursed from on High, and the Government of the people, for 
the people, by the people, is established. This is the ultimate 
destiny of all governments : that Monarchies shall cease ; that 
they shall wither and pass away ; that the World shall become 
one vast Republic, whose rulers shall be the people indeed, 
whose Government shall be the people. The Great Under- 
lying Force sustaining that Republic in its Civil Government 
the same that (o) shall sustain the Spiritual Government to 
come, of which it (the Civil Governm.ent) is but the sign, the 
(0)1 Cor. XV. 28. 



354 "^^^ MANIFHSTATION OF TH^ ID^A. _ 

finger board, pointing the Way, even the Omnipotent God, the 
Eternal Father. But, says one, why not the despot remain, if 
he is the image of the King? My friend, he is a perversion of 
that which is true. The despot shall pass away, the King, the 
King Christ Jesus, remains. His (the despot's) children, born 
Princes, Princesses, and nobles, are doomed to disappear. 
They (as the elect) are the perversion of that which is true, even 
the children of The King Christ Jesus begotten by His Spirit. 
They fulfill their time, — they wither, — they pass away; the 
King, The KING and His children, are Eternal! Their king- 
dom shall live forever — they are His heirs! The King, His 
children and His Government pass away on Earth. The reign 
of the people comes in. The King and his titled subordinate 
are known no more forever. In that spiritual kingdom the 
King lives on forever, for it is no more the subjects dragging 
down the King and destroying his throne, and banishing his 
nobles, and destroying his power, but it is the King, The 
KING! lifting up the people. His subjects. His children, 
establishing them each and every one on a throne, crowning 
them (/)) joint Kings, giving to them freely, gladly, joyously, 
His authority, finding the fullness and completeness of joy only 
in their reign with them. Thus the Eternity of all things we 
see fixed in Him. All these things must come to pass in this 
life, because, they each are steps signalizing the approach of 
Humanity to that ultimate End which, complete in Christ 
Jesus, can never pass away. They are the heralds proclaiming 
His coming. They are the promises of the Past and Present, 
making radiant the Future with its bow of promise. 
(17) Within them all, like a fixed Sun, is Him who shall sur- 
vive them, and whose radiant personality shall be the Light 
for all Time and Eternity. 

It is The Word which gives life to all things. Even the 
perversions of the teaching of that Word depend for their 
existence on the Word itself. When the true teachings of 
that Word are realized and known, then the perversion must die. 
Whenever that system of religion or that system of Govern- 

(p) Rom. viii. 17. (g) 1 Cor. xv. 24-28; Rev. xxi. 22, 23. 



THE) FRUITI,]SSS FIG TR^E. 355 

ment ceases to bear fruit or outlives its usefulness, He cuts it 
off from amongst the living, and it is known no more forever. 
He cuts it ofif with The Truth which, becoming known, 
becomes the great Force in casting out Error of whatever 
character. Thus all the heathen religions, standing as the 
exponents of the perversions of the teaching of great truths, 
must pass away because The Truth which gave them life is no 
part of them. The Truth will live, they will wither and pass 
away, for the Truth is not in their systems of religion, but in a 
Personality, even Christ Jesus. Thus the Personality remains 
as the Eternal Force in which all things of life find Hfe, and 
without which there is no existence. The Jewish Church had 
outUved its usefulness. From it came forth no food to nour- 
ish the soul of the. seeker after righteousness. It no more fed 
the hungry. It had the leaves — that is, the form of life, but 
no fruit as an evidence of that life. The Word which it had 
received through Moses and through prophets it still pos- 
sessed, but to it it was but an assembly of phrases, and found 
no life in their own lives. They made long prayers in public 
places, fasted often, gave much public alms, wore long gar- 
ments cut in harmony with their pretensions, and yet were 
spiritually dead. They had the form of godliness, but none 
of the fruit. As the fig tree only had leaves, so the devotees 
of the Jewish Church, and the Church as a whole, had only 
these formalisms to ofifer to the hungry, which, lacking the 
power of giving sustenance to the needy, was no fruit at all, 
but a mere fraud, sham and delusion. Yet it was the Word, 
even .that Word which Moses and the prophets had delivered 
unto the Jewish Church, that still gave them life, although they 
bore none of its fruits. Hence when that Word was revealed 
to them in a Personality, they refused to receive Him or believe 
Him, because they bore none of the fruit of that Word in 
their own lives, which (r) is meekness, humility, etc. They 
could not bear fruit because of the estrangement of their lives 
from the true teachings of that W^ord. Hence when that 
Word, which they claimed to have, really became knozmt, He 

(r) Eph. V. 9. 



356 THE MANIFESTATION OF THE IDEA. 

proclaimed their doom and extinction. That very Word which 
they professed to teach, but in which, because of the false system 
with which they surrounded it, they had no part, when it was 
properly interpreted, condemned them to death. Christ was 
shown to have been The Word, and therefore the Source of 
that life, and not the formalisms to which they gave attention, 
Christ was shown to have been the great upholding Force, and 
when He as The Word stood revealed in a Personality separate 
and apart from the formalism, then what was left after He 
became known as the true life of that religion was nothing but 
formalism ; long drawn out prayers ; fleshly fastings, with no 
spiritual accompaniment; superstition in regard to meats; 
bloody sacrifices of animals ; hollow temple worship ; carnality ; 
hypocrisy ; love of power and authority ; and as a consequence 
death was its portion. The life was not in it, but in the Per- 
sonality developed out of it, and which left but an empty shell. 
Of what use the chrysalis after the butterfly hath developed 
from the chrysalis ? 

Christ cursed the tree, not to show His power, neither 
because of anger at the tree, but because He saw an oppor- 
tunity to impress upon the minds of the apostles and upon 
Humanity the great truth lying back of it. Some have ques- 
tioned the spirit that would prompt the act, which would con-, 
demn a tree to death at that season of the year which was not 
the season of fruit. A natural truth (or a truth as it relates to 
natural things) m.ay be made manifest tO' explain or make 
manifest a spiritual truth. W> can follow that natural truth 
only so far as it is necessary to make manifest the spiritual 
truth, and as that natural fact is pertinent to the spiritual truth, 
and no farther. Beyond that point it may become the teacher 
of some other idea relating to spiritual things, and therefore 
confusing. The fact as to whether the tree would ever have 
borne fruit or not does not enter into the question at all. It is 
the spiritual truth lying back of that question which is the real 
question, and which He sought to impress on their minds, 
and that truth was, that it hove no fruit at all for the man who 
an-hnngered went to it to fmd food to sustain life. 



THS FRUITI^KSS FIG TRKK. 357 

A Government which has ceased to bear fruit, that is, the 
fruit which is righteousness, mtist surely fall and pass away, 
because it has not in it that which can give civil life to those 
who go to it for that. A system of religion which has lived 
because of the truth which it has, and which has used that 
truth to hide her nakedness and her harreness, will, when the 
truth becomes known, be found to bear nothing but leaves, and 
that there is no fruit in her. Men who have gone to her 
hungry, deceived by the outward show of promise, will find 
that the soul's hunger for life can not be satisfied. They will 
find the outward show of leaves, but no fruit, for they will 
find that the fruit which she seemed to bear really had no exist- 
'ence in her at all, but was a part of a power above her, and in 
which she had no part. Claiming to be the custodian of that 
FOOD, even that Bread of Life, The Word, that enriches the 
Soul and nourishes it, she will be found to be a system of 
forms, and ceremonies, of tinkling cymbals, and sounding 
brass, of canopied chair and embroidered vestments, of burn- 
ing incense and lighted candle, of glittering jewels and red hat. 
Crying unto the hungry, "Come unto me, all ye that are hun- 
gry," she will be found to be an ecclesiastical despotism, giving 
slavery when the soul cries for liberty, darkness when the 
mind hungers for light, superstition when the soul pants for 
knowledge, grasping greed, lusting for power, and lands, and 
jew^els, and money, and rich apparel, and cringing obedience of 
its devotees to it, when the soul thirsteth for Righteousness. 
A woman to w-orship and the mother of the Hcsh to supplicate 
for pardon, when the soul can find no sustenance away from 
(s) the Bread of Life. The devotee, ignorant and full of error, 
deceived by her glitter, and pomp, and magnificence of formal- 
ism, seeks her for the Way of Lafe. She gives him a crucifix 
on which is emblazoned the (J) image of a man, and presents 
him with so (u) many prayers to be repeated so many times 
to unheeding ear and unansw^ering voice of a woman. In 
spite of her alluring profession she is seen to give that which 
she has, and having only a form of religion herself, she gives 

(s) Johnvi. 35. (t) Num. xxiii. 19; John iv. 24. (it) Matt. vi. 7, 



358 THE MANIFESTATION O^ THE IDEA. 

to her devotees a formalism for devotion, and a stereotyped 
prayer to awaken the soul. Leaves ! all leaves ! Upon her 
shall fall the curse/ and in her nakedness she sits exposed to 
the wrath of man and God. Her devotees shall desert her, and 
she shall bear no more fruit forever. She lives because of the 
Truth which; back and above her, gave her life, and whose 
teachings she perverted to her own selfish ends. The Truth 
having come and been seen and recognized and known of all 
men, the homage which has been given to her, as the begetter 
of these forces, by her devotees, will be transferred to Him in 
whom only is there life and sustenance. The Word, freed 
from the mysticism, and superstition, and bigotry, and ego- 
tism, and hypocrisy, and formalisms, and carnal display, and 
feast days, and fast days, and saint (so-called) worship, and all 
the deceptive shams with which it has been obscured, will then 
be understood by all men and will be found to condemn these 
very things as deceptions and contrary to that Word, and 
therefore doomed to death. Hence that very Word of which 
she professes to be the custodian shall pronounce upon her 
its condemnation. The Word shall remain, she shall wither 
away. The countries of the earth which are linked to her 
will fall with her if they come not out from her, for a chained 
Bible means a chained people, and religious darkness means civil 
darkness. 

There is a vSupreme head, but His name is Christ Jesus. 
There is one who is infallible — His name is Christ Jesus. 
There is an Intercessor for sinful man — His name is Christ 
Jesus. There is One who binds on earth and binds in 
Heaven — His name is Christ Jesus, even Christ Jesus The 
Word. There is a High Priest, offering up the everlasting 
sacrifice of His own Self before the throne of God continu- 
ously — His name is Christ Jesus. There are priests ordained 
of God to ofifer up the supplicating prayer to the living God 
for forgiveness of sin. These are all them who believe in Him, 
and love Him, and strive to serve Him, and who as priests of 
God offer up within their ozvn hearts, not stereotyped prayers, 
but the earnest and spontaneous suppHcation of a contrite heart 



THS FRUITLESS FIG TREK. 359 

hating its sin, and which shall in its own sacrificing life seal 
the earnestness of that contrition. There is a church, spotless, 
clean, white, pure, altogether lovely, into which the lust for 
display, of lands, of money, of temporal power, hath never 
entered, prepared as a Bride for the Wedding, but she lives 
not on earth, but in Heaven. She is not flesh, but Spirit. 
She is not seen with the eyes of men, but by the soul. She 
lusts not after possessions on Earth, but desires with an 
inexpressible longing the things of Heaven. She is not puffed 
up or proud or boastful. She dresses in rich apparel, but it 
is the character of her Righteousness. She wears on her head 
a diadem of jewels, but it is the souls of them who have been 
slain for His sake. There ascendeth like a cloud of incense 
a sweet smelling savor to the throne of God, but it is the 
Righteousness of the Saints of God ; her temples are enriched 
with the souls of. Saints, (y) but they are those who have come 
up through much tribulation and have had their characters 
made w-hite through the Spirit (blood) of the Lamb. She has 
dignitaries, and those to whom have been delegated much 
power, but they were the meek and humble and the lowly 
when on earth, who aspired not for earthly glory, but for that 
glory that never fadeth away. Within that Church, even 
that Bride of The Word, shall be found all those who abide 
in Him, who fix their hopes in Him, but without shall be found 
fornicators and sorcerers and all liars and deceivers. Let 
those who wdll build their hopes on these things of the World, 
but as for You fix your soul in Him. (w) ''The Heavens and 
the Earth shall pass away, but my Word shall not pass away." 
The last of the many things of Earth to receive that command 
"To bear no fruit henceforth forever" shall be the Earth itself. 
Flame and Fire and Conflagration shall envelop it. It shall 
pass away and be (.r) seen no more forever. As a huge chry- 
salis it shall pass, as an empty shell, while Humanity, the 
Church, the Bride, cleansed, purified, holy, will have been 
joined in an eternal Wedlock with 

(v) Rev. vii. 14. (w) Matt; xxiv. 35. (x) Rev. xxii. 



36o run MANI^SSTAI^ION O^ TH^ ID^A. 

THE WORD 
and as The Word shall live 

FOREVER. 

And above them, yet within them, Him to whom the Son 
will have returned all authority and has Himself become sub- 
ject to, even 

OUR HEAVENLY FATHER, 

within whose smiling presence shall be found the Light of All 
Time and All Eternity, even God, whose name is 

LOVE. 



CHAPTER XXXVIII. 



The: True: DiscipIvE and His Worship. 



Matthew xxiii. 1-9: 

"Then spake Jesus to the multitude and to His disciples, 
saying, 'The scribes and the Pharisees sit in Moses' seat. All 
therefore whatsoever they bid you observe, that observe and 
do; but do not ye after their works: for they say and do not. 
For they build heavy burdens and grievous to be borne, and 
lay them on men's shoulders ; but they themselves will not move 
them, with one of their Angers. But all their works they do to 
be seen of men; they make bj'oad their phylacteries and enlarge 
the borders of their garments; and love the uppermost rooms at 
feasts and the chief seats in the synagogues, and greetings in 
the market places, and to be called of men. Rabbi, Rabbi. 

''And call no man your Father on the Earth, for one is 
your Father, which is in Heaven.' " 

Mark xii. 38-40: 

''Beware of the scribes, which love to go in long clothing 
and love salutations m the market places ; . . . which devour 
widows' houses and for a pretense make long prayers; these 
shall receive greater damnation." 

Romans ii. 17-24: 

"Behold, thou art called a Jew, and resteth in the law, and 
makest thy boast of God, and knowest His will, and approvest 
the things that are more excellent, being instructed out of the 
law ; and art confident that thou thyself art a guide to the 
blind, a light of them which are in darkness, an instructor of 
the foolish, a teacher of babes, which hast the form of knowU 
edge and of the truth in the lazv. 

"Thou therefore which teachest another, teachest thou not 
THYSELF? Thou that preachest a man should not steal, dost 

361 



362 th:^ manifestation of th:^ ideja. 

thou steal? Thou that sayest a man should not commit adul- 
tery, dost thou commit adultery? Thou that abhorrest idols, 
dost thou commit sacrilege? Thou that makest thy boast of 
the law, through breaking the law dishonorest thou God? For 
the name of God is blasphemed among the Gentiles through 
(because of) you, as it is written,'' etc. 

Luke xi. 47, 48: 

''Woe unto you! For ye builded the sepulchers of the 
prophets and your fathers killed them. Truly ye bear witness 
that ye allow the deeds of your fathers: for they indeed killed 
them and ye build their sepulchers.'' 

Matthew vi. 1-4: 

"Take heed that you do not your alms (righteousness) 
before men to be seen of them, otherwise ye have no reward of 
your FaTiiKR which is in HhaviJn. Therefore, when thou 
doest thine alms do not send a trumpet before thee, as the 
hypocrites do in the synagogue and in the streets, that they may 
have glory of men. Verily T say unto you, they have their 
reivard. But when thou doest alms (righteousness), let not 
thy left hand know what thy right hand doeth, that thine alms 
(righteousness) may he in SKCRKT, and thy Father which seeth 
in secret HimsELF shall reward thee openly," etc., etc. 

Matthew vi. 7: 

''But when you pray, use not vain repetitions, as the 
heathen do: for they think that they shall be heard for their 
much speaking." 

Luke xiv. 8- 11: 

"'When thou art bidden of any man to a wedding, sit not 
down in the highest room, lest a more honorable man than 
thou be bidden of him, and he that bade thee and him come 
and say to thee, 'Give this man place'; and thou begin with 
shame to take the lowest room. But when thou art bidden, go 
and take the lowest room, than when he that bade thee com^eth, 



the; tru^ disciple and his worship. 363 

he may say unto thee, 'Friend, go up higher'; then shalt thou 
have worship in the presence of them that sit at meat with thee. 
For whosoever exalteth himself shall be abased^ and he that 
HUMBLETH himself shall be exalted." 

Luke xiv. 12-15: 

''Then said He also to him that bade: Him, 'When thou 
makest a dinner or a supper, call not thy friends, nor thy 
brethren, neither thy kinsmen nor thy rich neighbors, lest they 
also bid thee again, and a recompense be made thee. 

"But when thou makest a feast, call the poor, the maimed^ 
the /awz(?, the ^/int/, and //ioz^ sJialt be blessed; for they can 
not recompense tJvec: for thou shalt be recompensed at the 
resurrection of the just.' 

"And when one of them that sat at meat with Him heard 
these things, he said unto Him, 'Blessed is he that shall eat 
bread in the kingdom of God.' " 

Luke xiv. 34, 35 : 

''Salt is good: but if the salt have lost his savor, where- 
with shall it be seasoned ? It is neither fit for the land nor yet 
for the dunghill ; but men cast it out. He that hath ears to hear 
let him hear." 

If there is any one thing that stands out more prominently 
than any other in the teachings and admonitions of Christ, it 
is that the inner man is the man upon whom shall come the 
judgment ; and if that inner man's ambitions are in harmony 
with the teachings of the Master, he will liz'c a life that shall 
show forth to all men whom he serves. It is not the long 
robes of the priest, the cut of the coat or waistcoat of the 
minister, the monk's hood, or the nun's robe of distinction 
which proclaim, so that all men may sec, the virtues they claim 
to adorn, and possess, and to practice, that add dignity, grace, 
or righteousness to the cause of Christ Jes.us. They are in 
themselves convicting evidence either of their ignorance of 
The Word, even the humble life w-hich He lived and which 



3^4 '^'^^ MANIFKSTATION OF THK IDl^A. 

(y) He taught first in a life and afterwards by word of mouth, 
the teaching and the life being in harmony, or that they love 
the applause of those in the market place. Hypocrites mas- 
querade behind the priest's robe, the clergyman's choker, the 
monk's hood, the nun's veil. The Jews wore upon arm and 
forehead leather bands in whose pouches were parchments 
containing passages of Scripture, by which the Israelite was 
reminded of his duty to God. That men might the more 
readily be attracted to the profession of righteousness which 
they made, and give honor to them accordingly, they widened 
these bands of leather and enlarged the borders of their gar- 
ments. It was for the same purpose that they sounded a 
trumpet when they gave alms, and made long prayers in 
public places, — well-learned prayers, grown, no doubt, famil- 
iar to the ears of the listeners because of their numerous repe- 
titions. Prayers, long, able, rhetorical, and eloquently deliv- 
ered ; rhythmic, beautiful, yet filled to overflowing with the 
carnal (death) from which they sprang, lacking that spirit of 
sincerity which is the outgrowth of a soul knowing its nkEds 
and CRYING tinto God with an fxcefding great yearning 
because of that need. Hypocritical, they were heard of men ; 
God heard them not. They have that reward which they 
seek. 

If the religion of Jesus Christ is one of a life, and the life 
is to be a (^). "living epistle to be read of all men,'' does not the 
wearing of these distinctive garbs indicate a condition of soul 
which would fail ofttimes in this particular, if left to be known 
of itself r 

The long robe and shaved head in the pulpit; the clergy- 
man's coat before the chancel or altar rail, making conspicu- 
ous him who preaches of Him who said, ''Be thou not as the 
scribes and Pharisees," are self-evident testimonials that they 
love the praises of men more than the praises -of God, or are 
ignorant of that Word which they profess to know and preach. 
How can the Word of God be reconciled or harmonised with 
the ostentations display of the missions, and claims, and pur- 

(y) Luke xviii. 10-14. (z) 2 Cor. iii. 2, 



THE TRUE DISCIPLK AND HIS WORSHIP. 365 

poses of those who adorn their bodies with the robe of black, 
the headdress Of black with its frill of white, and the encircling 
chain of beads with its .dependent cross? (a) Be humble. 
(b) "Do thy deeds in secret" — thy deeds of righteousness, 
"Let not thy left hand' (the carnal nature) know what thy right 
hand (the spiritual nature) doeth." "That thy Father above, 
who seest the secret act of righteousness, shall reward thee 
openly" in the day He rewards all men. The outward act, as 
the outward garment, proclaiming that act and making that act 
conspicuous, is seen of men. The inward condition of that soul 
that prompted that act is seen of God and Him only. If the 
act is prompted by the Spirit of Christ dwelling within you, 
then the act needs not these outzvard garments to make known 
that righteousness to Him, but rather these outward garments 
serve as a cloud concealing from His view the garment which 
should clothe the man within. Why should the preacher of 
the Word find it necessary to wear this distinguishing garb? 
Know ye not that ye are set as a light to others to show forth 
not these garments, but the Garment Christ Jesus? That this 
garment can only be shown forth in a life as He who is 
our example did show it forth ? That this garment is Character, 
even His character, and is the covering of the Spirit, and is 
spiritually discerned? Know ye not that if ye do show forth 
this character m a Hfe, the weak, the maimed, the halt, the 
blind, will see Christ Jesus in you, and seeing Him in you, will 
have their eyes opened, their wounds healed, their limbs straight- 
ened, and will be constrained to come unto Jesus because of the 
Jesus they see in you, and put on this garment also ? That to 
come into this life one must be humble? Be meek and lowly 
is the cry of the Master to His disciples. Seek not the praise 
of men. Think of Jesus Christ, in whom knowledge was 
enthroned, and from whom all Theology, and all Divinity, 
and all Law came, calling Himself a D.D. or an LL.D. ! ! Can 
any one associate these titles consistently with humbleness? 
Who is divine but Jesus, and to whom shall we give the title 
of Reverend except the Father unto whom all spiritual rever- 

(a) Col. iii. 12; Mark Ix. 34, 35; Matt. xi. 29. (b) Matt, vi, 4. 



366 TH^ MANIFESTATION OF THE IDEA. 

ence is due? None can harmonize these titles with the hum- 
bleness Jesus taught, and none can defend it on that score. 
Think of Jesus wearing a robe of costly goods distinguishing 
Him by its style, manner of arrangement, color of cloth, etc., 
from His followers, with jewels of rare value upon His fingers 
and a jeweled tiara upon His head, saying to His discipleS; 
"Follow me, for I am meek and lowly" ! Think of Jesus 
wearing a peculiar style of beard, an ugly, unusual and strange 
cut of hair, cheap and oddly made and fashioned garments, 
and making Himself and His religion conspicuous by and 
because of this oddity of person and costume, and then 
turning unto His disciples and saying, ''Widen not thy phylac- 
teries, neither enlarge the border of thy garment" ! ! 

It was not the wearing or the non-wearing of a long robe 
that Jesus complained of or objected to ; it is not the wearing 
or non-wearing of a beard, the shaving or non-shaving of the 
head, the wearing or non-wearing of the black headdress with 
its w^hite frill of linen, the wearing or the non-wearing of the 
wide-brimmed hat, or the odd and peculiar-shaped and dis- 
tinguishing bonnet, the wearing or the non-wearing Of jewels, 
but it is the making of these a part of the religion of Jesus 
Christ, and making those who claimed to be His disciples 
known as such and conspicuous as such by the wearing of them. 
There is no prohibition of any man wearing a long robe, or hav- 
ing his coat or waistcoat cut as do the ministers have theirs 
cut, if the taste of the individual leads him to desire that kind of 
a dress. It is only when that robe or that coat is brought 
forward as an element in the religion of Jesus Christ, and to 
make His disciples conspicuous by it as His disciples, that it 
becomes an offense to Him and a stumbling block to the World 
who, being carnal, at once see the carnality of the whole thing. 

What Jesus said to His apostles He said to the multitude, 
and what He says to one He says to all. Do we say, "Thou 
shalt not steal," and then turn and rob him to whom we spoke 
in an unpaid bill, or in shrewd trade? Do we say, "Thou 
shalt not lie," we, His disciples, and then under glaring head- 
lines and tempting posters give Bankrupt sales. Dissolution 



^H^ "TRVn DISCIPI.]^ AND HIS WORSHIP. 367 

sales, Closing-out sales, Fire sales, and employ all the lesser 
or greater schemes known to the mind of man to accomplish 
the purpose desired, whatever it may be? Dost thou say, 
''Thou shalt not commit adultery," and then thyself lust after 
thy neighbor's wife? 

Thou preacher of the Word, called as a teacher to sit in 
the seat of Christ and the apostles and expound His Word, 
doest thou live that which thou teachest? Why, then, this 
rivalry with thy brother, and this scrambling for the chief 
place in the Church and before the people? Ye know the 
law, ye teach it well with your lips. Do you live it? For the 
law of Jesus Christ must be lived if the teacher of that law is to 
escape the condemnation which that law both promulgates 
and inflicts. If they who hear the law shall be condemned, 
how much greater shall be the condemnation of them who 
both hear and knozv and teach that law. For their own words 
shall be their judge and executioner. They say, "Thou shalt 
not covet," yet covet all things ; "Seek first the kingdom of 
God," yet continuously strive themselves for the things of the 
flesh. They preach of "sacrifice" to their hearers, and deny 
themselves nothing. They say, "Love the poor," and hasten 
to take the chief place at the table of the rich. They preach 
the "brotherhood of man," and seek the companionship of the 
lich only. The man of wealth is sought from afar, that he 
may be added to the saved, while the poor man ofttimes finds 
no welcome at the door. He counts his success in saving 
souls at the amount of dollars those souls represent, and as a 
builder up of churches is credited proportionately. He 
preaches Vv^ith great unction and tears in his eyes of the 
widow's mite, and finds it impossible to contribute much him ■ 
self beyond his teaching of the law at so much per sermon. 
He proclaims the sacrifice of Paul, who labored at tent-making 
while he preached the Gospel of SACRIFICE, and leaves the 
poor, distressed and struggling church which needs his help so 
much, and where the field is ripe for the harvest, and accepts 
the call to another field if the call has attached to it an increase 
in salary, under the plea of "enlarged opportunities," and 



368 THE MANIFESTATION OE THE IDEA. 

then takes for his text in his introductory sermon, ''The love 
of money is the root of all evil." He grows eloquent over 
the story of the rich man and Lazarus, and leaves orders with 
the cook to feed no beggars, and hastens off to the banquet. 
He dilates on the blessings of toil, calls upon his congregation 
to be industrious, not given to idleness, but to keep every 
moment occupied, and above all to work unceasingly in the 
Master's vineyard, for the harvest is ripe and the laborers 
are few, and then by some clever diplomacy secures a sum- 
mer vacation to recuperate the strength wasted in gormand- 
izing three meals a day and carriage rides. He extols from 
morning until late at night the comfort and peace and rest 
there are in that service to which He called all His followers 
in that beautiful passage, ''Take my yoke upon you, and learn 
of me. . . . For my yoke is easy and my burden light, '^ 
and then flees from the heat and dust and duties of the place 
where they to whom he oft quotes the passage, "The laborer 
is worthy of his hire," toil from morn till night through that 
awful heat, at forge and furnace or desk, or in the sewing 
room, or over the washtub, to furnish the hire. They revel in 
mountain air and ocean surf, they, the representatives of the 
lowly Nazarene, set as a guide to the blind, while they suck 
the life blood out of the toiling masses whose hard-earned 
dollars foot the bill. Paul toiled at tent-making, eating his 
lowly fare, a light, a true light, to all men. To-day the min- 
ister's income stands at the forefront of the Hst, and but few 
of his congregation, very, very few, can earn or do earn as 
much. They say they can not live on less. Then let them 
learn a lesson from the toiling mechanic who labors ten hours 
a day twelve months in the year, and yet earns much less than 
they. Sir ! if these things are necessary for your happiness, 
are they not much more necessary for the toiling 
masses? Then why not raise thy voice louder! i^gudEr! ! 
LOUDER 1 ! ! until the very rocks cry out, for a like recrea- 
tion for the toiler? Did the Master call /ou that you might be 
a petted and pampered child of selfishness? 



tB-H TRUK DISCIPI.:^ AND HIS WORSHIP. 369 

If then he, a teacher of the bhnd, is himself so blind, what 
can you expect of the blind whom he doth teach ? They, too, 
imitating him, give a feast, and the man who hungers not is 
fed, while the hunger of the poor man goes unsatisfied. They 
can not entertain them — they are not congenial (?), but if 
they suddenly, through some fortunate chance, or, as ofttimes 
happens, through unchristian methods, obtain wealth, their 
uncongeniality at once disappears, and they find them quite 
companionable. There is no worldly reward or recompense 
to be expected in return for the entertainment of the poor — 
quite the reverse, usually ; hence the poor are not invited to 
the feast. The desire -of the heart not being a resurrection 
with the just, which is a spiritual reward, but a reward in 
harmony with the condition of the heart which gave the feast 
which, being a carnal condition, can receive only a carnal 
reward, that reward shall they receive. 

The Word came unto the prophets of old; the fathers of 
those who listened to Jesus slew those prophets. The chil- 
dren, even those to whom Jesus talked, gave sepulcher or 
burial to that which the prophets taught by living a life which 
gave the lie to that which those prophets taught. So the 
fathers of those who do these things slew The Word Christ 
Jesus, and the works of their father they will do. For as it 
was the carnal man, the children of the devil, that slew the 
Word, even the Truth Christ Jesus, so also it is the carnal 
mind to-day that doth build the sepulcher and inclose within 
its walls the truth which their fathers slew. Jesus bade them 
to the feast, which was the Bread of Life, even the Word. To 
this wedding, which is the joining of the soul and His Spirit 
into one, all those are called. They who do these things are 
likened imto the man who, bidden to the wedding, took the 
chief place at the feast. When the time approaches for the 
wedding He who bade them to come will lay bare before 
them the life they have lived, which has been one of carnality, 
of hypocrisy, of outward humility and inward egotism; of 
much speaking and little acting; of w^hite exterior and black, 
interior; or outward embellishments of the person instead of 



370 THB MANIFESTATION OF THE IDKA. 

inward clothing of the Spirit ; of a surfeit of carnal things and 
a naked soul ; of the ward for the deed ; of a teaching of The 
Word and a denial of it through a refusal to live it ; and thus 
receiving into themselves the knowledge of their own perverse- 
ness they will be overwhelmed with the agony and remorse 
and shame which that revelation will bring to them, and they 
will lose that egotism, that pride, that self-exaltation, which 
they in their blindness permitted to deceive them. The agony 
of that self-abasement w'ill be so intense and the humbleness 
of spirit thus engendered will be so complete, the casting out, 
which means separation from God, being so complete, that their 
souls will have attainejd to the uttermost depths in their separ- 
ation from Him and in the lowest room will find that humility 
which is the foundation of Christian character. Then wilt thou 
who do these things have been brought to that condition of 
spirit of him who, being invited, saw at once his own sin and 
evil condition, and felt within himself that self-abasement 
which that knowledge brought, and in humbleness of spirit 
and because of it, heard the gentle voice of Jesus, loving. 
sweet, in the endearing accents qi a friend, saying, ''Come up 
higher," until he shall obtain to a seat with those who dine 
at the same table on which is given the Bread of Life in its 
fullness, and they shall indeed worship him whose character 
has become like their character. For He who shall call us 
all shall give to each their (c) meat in due season. As the 
World has received the better knowledge of The Word as they 
were able to comprehend it, so shall all receive the Word 
according to their understanding and their needs. His Word 
is both a condemning and a justifying Word, and its mission 
is to make all men like Him in character. He is the Bread of 
Life to the soul, and the first mission of that Word Is to bring 
that soul into that condition of mind which will make it able 
to receive the Word in its completeness. The foundation upon 
which that Word builds is Humility, hence the mission of that 
Word must begin at the point necessary to bring that soul 
into that humble position. To make that soul humble, there- 
fore, the first thing that food which it eats will do will be to 
(c) Matt. xxiv. 45. 



th:^ TRvn Discipi.:^ and his worship. 371 

condemn the man who is a sinner by making known to him his 
sin. It will condemn the sin in him, and as long as the soul 
loves that sin it will condemn him also. The more that soul is 
brought into harmony with that Bread of Life, which is the 
Word, the more it will partake of that bread, and the more it 
will hate its sin and suffer shame on account of it. This will 
bring that soul to that lowest room wherein it will hate its sin 
and feel its shame with all the agony which a mind in complete 
accord zvith the Word can hate it. Having thus come into com- 
plete harmony with the Word in that it hates sin with all the 
hatred that the Word does, the Word begins to cease to con- 
demn the soul, zvhile it STiiviv condemns the sin, so also the soul 
will still condemn and hate the sin, but will feel that condem- 
nation leaving it. For the Word having accomplished its 
mission in that it has brought the soul to hate sin with all the 
strength of its own hatred, which could only be brought about 
by humbhng that mind, by condemning the sin in it, the Word 
will no longer be a (d) word of condemnation unto death, but 
a call unto life. This same Word which condemned the soul 
will then raise it to a seat with those who have become free 
from sin and its curse, and they, having also the humility 
which he has, which esteems every one above himself, will 
worship him, or give unto him honor as they with him con- 
tinue to eat of the Bread of T^ife. None can hope to escape 
this condemnation except those who hate sin with all the 
strength of soul, mind, and body, and who have attained to^ 
that humbleness of spirit which is the foundation upon which 
Christian character is built. The foundation is an absolute 
necessity, and there can be no building erected until the foun- 
dation is laid. Tet none deceive themselves as to the condi- 
tion of their own souls. For there is one who shall judge you, 
(e) even the Word, the written Word, the spoken Word, and 
The W^ord Christ Jesus. And there is one, and only one, who 
shall call you up higher, the written Word, the spoken Word, 
The Word Christ Jesus, who dwells in you. What, then, of 
those who know this written Word and speak it and live it not? 
(cZ) Rom. V. 20. (e) Heb. iv. 12. 



372 TH]e mani^e:station 0]F the: idka. 

How great their condemnation. Some build their hopes on 
these outward signs, these carnal things, these things of the 
flesh. They attend worship at the break of day and defile His 
sanctuary, which is the human soul or mind, freely thereafter. 
They pass the loaf or the cup, and give thanks, and hate their 
brother. They drink of it, and refuse to fellowship with their 
brother; they refuse to drink of it for the same reason. They 
even have a time to fast, and call it Lent, and feast their souls 
on the joys that are to follow it. They wear strange clothing 
as a sign of humility and denial of pride of the flesh, and into 
that garment weave fabrics the most costly. There is no dis- 
tinction between the priest, the pastor, or the minister (that 
you need to make it conspicuous by outward show of dress or 
title), and the laymen to whom he ministers. There is no dif- 
ference between you all that could make one more worthy of 
honor than another, except ye have that spirit of humility within 
you zvhich zvould make you, from its very nature, rkgrET and 

SHRINK IPROM CONSPICUOSITY. 

Thus they bedeck their relief workers with distinguishing 
garb, parade them before the world as the representatives of 
their church, make conspicuous to the left hand what the right 
hand doeth, and upon this conspicuosity depend for the pro- 
longation of their system. Christ just as surely condemned 
the GARB of these zvorkers of mercy as He did the long robes of 
the scribes and Pharisees. xAill these things, whether it be the 
clergyman's coat, the priest's robe, the charity worker's 
apparel, or the devotee's odd garb, are but a surrender to the 
demands of the carnal mind for prominence, and to fix upon 
themselves through this apparel the eyes of the multitude, and 
to receive honor of men because of the virtues which these 
things make manifest they profess to possess. Are you a sin- 
cere follower of Jesus? then why this coat? Are you really 
a priest of Christ Jesus ? then w^hy this robe ? Have you really 
given up the world and taken upon yourself the character of 
Jesus? then why this black robe and hood and linen band^* 
Have you really made a surrender of all pride and love of dis- 
play for Jesus' sake? then why this odd way of wearing the 



THK TRUE DISCIPI.E AND HIS WORSHIP, 373 

hair and beard, and these strange garments, and the pecuhar 
bonnet of your companion? Why all these things which 
appeal to the carnal ambitions ? Know ye not that the religion 
of Jesus Christ is a life and has to do with spiritual things, 
and that these things have no part in it ? It is not that which 
is Christlike in the lives of these people that is condemned 
(God forbid !), but the parading of these acts or the calling 
attention to their spirit of devotion to Christ by these outward 
symbols. Why mar thy work of mercy and love by casting 
upon it a suspicion of its humility through the parading of 
this distinguishing garb? Why should the preacher in the 
pulpit separate himself from his listeners by distinguishing 
garb? Let the soldier of the State wear the garb which is 
the emblem of the power to which he has sworn allegiance 
These things belong to the world. To each its own. Let those 
who have sworn allegiance to an ecclesiastical despotism, to 
a system, wear the garbs of those despotisms and those sys- 
tems, if they choose. For they are all of the Earth earthy. For 
Christ's religion is not a system, but A Life. For those who 
have sworn allegiance to Him there can be but one garment, 
therefore that garment must be the life. As His was a religion 
made manifest by His Character, so must you make manifest 
that religion which you claim to love by your character. As 
His religion was embodied in a Personality, so must you 
embody that religion in your personality. His (/) kingdom is 
not of this world, but of the world to come. Wear, therefore, 
the garment that will insure an entrance into that kingdom, and 
the only one that will or can he worn in that kingdom. D.D. and 
LL.D., B.A. and D.L. — these are all the things which attain 
to and belong to this world. In His World there is but one 
title, and it does not distinguish. Its name is "Righteous- 
ness." And "he that is least shall be greatest" amongst his 
brethren of whom Christ was the elder, {g) The Christian 
man has but one Master. That Master is not an ecclesiastical 
despotism, a system whose foundations are builded upon the 

(/) John xviii. 36. {g) Matt, xxiii. 8-10; Luke xvi. 13; vi. 40; 
John xlii. 16; xv. 29. 



374 "^^^ MANIFESTATION OF THE IDEA. 

perversion of the teachings of the Word to the level of the 
things of this life, a formalism whose doom is sealed in the 
day that its devotees see and recognize and know that all 
these outward forms of dress and ceremonies, and pendent 
idols, and dropping beads, and burning tapers, and all the 
other perversions with which their ecclesiastical despotism has 
weighed them down, are an ofifense in the eyes of God; nor a 
man begotten of a woman who is to be worshiped as His 
mother; but that He is Spirit, begotten by the Holy Spirit, 
even the Spirit of God the Father, and that He is to be wor- 
shiped in Spirit and in Truth. 

Then will they heed that command, "Call no MAN on 
Earth FATHER." How inexpressibly plain the command, 
and yet how it has been perverted. The spirit of man, that 
spirit that shall abide with Him forever, has but one Father, 
even God. That spirit of man which is begotten of man, and 
which acknowledges a man of earth as its father, is of the 
fiesh, and is carnal. Its life is of the Earth, earthy. The 
spirit that shall live after this world shall dissolve, and Earth 
shall be no more, came from God, and is His child, and He is 
its Father. He hath begotten that Spirit within us with His 
Word. The soul, therefore, that looks upon any man and calls 
that man father must be a fleshly one. The fleshly soul is 
doomed to death. It is the carnal mind, and, sinning when 
man fell, it was condemned, and had pronounced upon itself 
the penalty of death. It can not escape that penalty. The 
salvation of the spiritual man, which began development when 
the soul knew God as the Truth, depends upon the death of 
that carnal mind. This carnal mind can not grasp the thought 
of a spiritual Father. It has no conception of such a possi- 
bility. It can not, because it never rises above carnal things. 
The spiritual mind, however, grasps both thoughts, and if it 
predominates sufficiently in the soul of man, will make clear 
the distinction. It is the spiritual mind which, being in touch 
with spiritual things, sees them and grasps the thought of a 
spiritual Father, the begetter of it. The carnal mind is one 
with the spiritual mind. The carnal mind perverts this idea of 



TH:^ TRUK DISCIPI.E: AND HIS WORSHIP. 375 

a spiritual Father to its own conception, and,, because of this 
perversion and this oneness of the two minds, we have the con- 
ception of men as spiritual fathers and a man as the Spiritual 
Father and head of the church. With this understanding of 
the conditions which give rise to this conception — namely, 
the spiritual mind and the carnal mind being one, and the 
spiritual mind having the true conception of a Father who is 
Spirit as the Head of the church and the begetter of all spirit- 
uality, and the carnal mind having the false conception of the 
earthly father, the man of flesh, as the father of all things, 
which gives the hybrid conception of a man as a Spiritual 
Father, — we can easily account for the hybrid affair called the 
Holy Roman Catholic Church, and the attributes which form 
its being. As its conceptions of the Spiritual Head are hybrid, 
so is the church, and the carnal and the spiritual stand at 
equipoise within it. In all its worship, in all its formahsms, 
in all its ceremonies, in all its acts, in all its teachings, we see 
these tw^o principles, the carnal and the spiritual. Their 
monasteries and their nunneries have been the outgrowth of 
the dual conception of things. The two principles within 
them are seen at equipoise, and to them each is the other, and 
all are to be worshiped. There is no war, therefore, within 
her on account of these two principles, because being at equi • 
poise with one another neither recognizes the other as part of 
her. She is therefore continuously at peace with herself w^iile 
making w^ar on all else, for she is like two giant beasts of equal 
strength tugging against an object to move it. each pulling 
in opposite directions, (/z) She is moved neither into that 
realm of Spirit where spiritual things may be seen separate and 
apart from carnal things, nor into that realm of carnalism 
which will be its ow^i exposer. She therefore with equal zeal 
jmd enthusiasm propels the wheel, tightens the stocks, or 
builds the fire that hapless Christians were tortured on in the 
days of the Inquisition, or herself undergoes the same torture 
if necessary. She plans with equal determination and resolu- 
tion a St. Bartholomew^ day or (/) the establishment of a mis ■ 
{h) Matt, xxiii. 13. (i) Matt, xxiii. 15. 



376 THE mani^e:staTion Ot THE IDEA. 

sion in farthest Africa. Thus we see also her adherents 
curiously mixing the idea of the human and the divine soldier 
in the guards in uniform which she maintains at her palace, 
and in the uniformed companies which are her glory and which 
take unto themselves the name of that disciple whose loving 
and kindly and unwarlike nature so endeared him to Jesus. 
She calls forth upon her head the ridicule and the indignation 
of the world for her formalism, and commands their admira- 
tion and respect and eulogism because of her hospitals, her 
missions, and her zeal. She will raffle off from a wheel of 
fortune or other gambling device intoxicating liquors, and with, 
the proceeds heal the wounds of the unfortunate. The list 
could be enlarged indefinitely, and always these two concep- 
tions of two different principles in dual oneness will be dis- 
covered. Like as the sorcerers in the days of Moses deceived 
the King with their sorceries, founded upon* the serpents, 
which were true serpents, so also she deceives the world with 
these acts which are begotten of The Truth. These things 
which are true in her, and which are in harmony with the 
teachings of the Word Christ Jesus, give life to her in that they 
deceive many as to her true condition. This mingling of 
these two ideas in her makes her the most unscrupulous, piti- 
less, merciless, and dangerous institution that ever threatened 
the liberties of man, either in this life or the life to come. For 
she has in her the zeal, and the enthusiasm, and self-sacrifice 
that come of spiritual things, and that are attributes of the 
spiritual mind, and the vindictiveness, cruelty, despotism, self- 
ishness, avarice, and bigotry of the carnal or beastly or fleshly 
mind. The liberties of the people would be throttled at once 
if she had the power to do it. Her carnal nature would 
demand the suppression of all liberty, her religious zeal would 
hasten to its fulfillment. Wherever she has controlled the State 
with her religion, there has been destruction of liberty; the 
enslavement of the people ; the reign of the priests ; the chained 
Bible and ignorant people. She has cursed all nations and all 
peoples upon whom she has laid her detaining and enslaving 
hand. There is not a nation on the globe to-day which does 



THK TRUK DISCIPI.:^ AND HIS WORSHIP. 377 

obeisance lo her but what is cursed by that affihation. She is 
a blot on the affairs of Christendom. She is a stench in the 
nostrils of God. She is the express image in the visible church 
of that harlot who, seated upon the seven mountains, deceived 
the nations of the world. God calls upon all His children to 
come out of her, even as He calls upon all His children to 
come out of that great city Babylon, whose sorceries have 
deceived the world. That which is in her and which came 
from the spiritual mind shall live, for it is part of the Church 
Universal, and its Father is God. 

Since the carnal mind is doomed to death, and since it is 
only the carnal mind that can conceive of a man as a father, it 
follows that all those who accept these men as fathers and the 
one man who styles himself Pope as the Holy Father, are 
carnally minded, and that they must die to this carnal idea. 

What ! call that frail and sinful man, yielding to tempta- 
tion the same as we, denying the Master ofttimes in his life 
even as we, that man of flesh the same as we, our spiritual 
begetter! That man, teaching perversion after perversion of 
spiritual things, leveling all things to suit the ambition of the 
eccksiasticism he calls Master — call him the custodian of that 
spirit within you which shall live forever ! 

What ! call him who denied himself to the world for 
years, and became a prisoner in his costly palace because he had 
been deprived of temporal powers and divested of worldly prop- 
erty, the embodiment of those virtues of character which shone 
triumphant in Him who refused the (a) world for a kingdom, 
and dying had not where to lay His head ! 

What! call him who rides to his magnificent temple ofi 
stone to worship on the shoulders of his deluded followers, a 
golden tiara on his head, jewels flashing from his hands and 
bedecking his richly costumed person, who offers up long 
prayers in this magnificent temple which, like all things of the 
system of which it is a part, speaks of the things of this world, 
while his emissaries ransack the world for Peter's pence, and 
the widow's mite fills his coffers while her neighbors furnish 
(a) Matt. iv. 8-16. 



3/8 THE MANIJ^ESTATION O^ THE IDEA. 

I'cr bread, — call him the channel through which come the 
divine teachings of Him who worked at the carpenter's bench 
for means to provide nourishment while milhons were His to 
conmiand, who went into the desert to pray,»and in the silence 
of Piis own presence communed with His Father and His 
God! 

What ! call him at whose portals stand uniformed soldiery 
guarding the entrance to the secret chamber where he 
abides, in whose coffers are hoarded the wealth which his 
deluded yet devoted devotees have lavished upon him, held in 
grasping greed that it may enrich the heirs by the flesh of the 
reigning potentate at his decease, whose ambassadors to for- 
eign lands seek the uppermost seats at banquets, and whose 
magnificent regalia -of office is conspicuous in the chief seat 
at notable gatherings, — call him the channel through which 
will come as a spiritual Father the Beneficence of Him who 
gave not only all the world to Humanity, in that He refused 
to receive it, but on the cross gave self, who ate with publicans 
and sinners, and whose companions were the -fishermen of Gali- 
lee ! 

What ! call him Holy Father whose mistresses shared with 
him the adulterous bed, and whose bastard children walked 
the streets of the city of Rome, and whose feet trod the marble 
floor of that cathedral in which the adulterous and hypocritical 
father lied in prayer to God ! 

What ! call these pervcrters of the teachings of the Word. 
which is the Way, these extortioners and adulterers, and liars, 
and blasphemers, and ofttimes murderous men, the Spiritual 
Father of the Church on Earth, the chosen representative of 
our Father in Heaven whom we worship, and who said 
through His own dearly beloved Son, ''Thou shalt not commit 
adultery or extortion or murder." That Father in Heaven 
who hath begotten us with His Spirit through the Spirit of 
His Son, and to whom our souls go out in joyous recognition 
crying Abba Father ! What ! that Father in whom the Spirits 
of Love, and Truth, and Power, and Wisdom, and Justice,, 
and Mercy, and Holiness are personified, choose as His vicar 



THE^ TKVH DISCIPI.K AND HIS WORSHIP. 379 

on Earth such as these ! That Father who hates a he with all 
the strength of His divine nature, and who has condemned to 
eternal separation from Himself all those who harbor them — 
He have fellowship, and communion, and choose as His chief 
en Earth and the custodian on Earth of the Word one who 
gives his blessing to an organization whose motto is, "The 
end justifies the means," let those means be what they will ! 
That Father in Heaven whose attributes and character were 
made manifest through His Son whom He had begotten in His 
likeness, with His Spirit, choose such as these as His repre- 
sentative, and the despotism which upholds him as His 
Church ! The God of Liberty and its Begetter choose a des- 
potism for its mmister ! The Father who so desired that the 
world might know the Word that He sent His Son to reveal 
that Word, and permitted His crucifixion on the Cross that 
ihe world might receive it all, choose as the promulgator and 
custodian of that Word him who chained that Word to a 
priest's ignorance, and closed its lids to conceal its message 
from the multitude ! 

Oh, thou art doomed to die. Thou art neither hot nor 
cold ; thou wilt neither come in nor let others come in. Thou 
canst not serve both God and Mammon. He will spew thee 
out of His mouth and destroy thee with the brightness of His 
coming. To thee and because of thy teaching do we owe all 
ihe divisions that have sprung up in the church of the living 
God. There can be no escape from the death He hath pre- 
pared for thee, for the carnal mind must die, that the spiritual 
mind may, freed from it, enter into the joys of the kingdom of 
The Word Christ Jesus. 



CHAPTER XXXIX. 



The^ Man o^ Sin. 



Matthew xxvi. 21-23: 

''And as they did eat, He said, 'Verily, I say unto you, 
that one of you shall betray me.' 

"And they were exceeding sorrowful, and began every 
one of them to say unto Him, Xord, is it I ?' 

"And He answered and said, 'He that dippeth his hand 
\viTH ME in the dish, the same shall betray meJ " 

John xiii. 26: 

"Jesus answered, 'He it is to whom 1 shall give a sop (mor- 
sel) when 1 have dipped it.' " 

JI Thessalonians ii. 1-12: 

"Now we beseech you, brethren, by the coming of our 
Lord Jesus Christ, and by our gathering together unto Him, that 
ye be not soon shaken in mind, or be troubled, neither by 
spirit nor by word, nor by letter as from us, as that the day of 
Christ is at hand. 

"Let no man deceive you by any means, for that day shall 
not come except there come a falling azvay first, and that Man 
of Sin be rEvEalEd, the Son of Perdition, who opposETh and 
EXALTETH himself above all that is called God, or that is 
worshiped, so that he as God sitteth in the TEMPLE OF 
GOD, shoiving himself that he is God. 

"Remember ye not that when I was yet with you I told 
you these things? 

"And now ye know what withholdeth, that he might be 
revealed in his time. For the mystery of iniquity doth already 
zvork, only he who now letteth (hindereth) will let (hinder), 
until he be taken out of the way. Then shall that Wicked be 



THE MAN OF SIN. 38 1 

revealed, whom the Lord shall consume with the Spirit of His 
Mouth, and shall destroy with the brightness of His coining 

"Even him, whose coming is after the working of Satan, 
with all power and signs and lying zvonders, and with all deceiv- 
ableness of unrighteousness in them that perish, because they 
receive not the love of the truth that they might be saved. 

"And for this cause God shall send them a strong DEI.U- 
SION, that they should believe a lie, that they all might be 
damned who beHeved not the truth, but had pleasure in 
unrighteousness." 

I Timothy iv. 1-4: 

•'Now the Spirit speaketh expressly that in the latter times 
some shall depart from the faith, giving heed to seducing spirits 
and doctrines of devils, speaking lies in hypocrisy, having their 
conscience seared with a red hot iron. 

''FORBIDDING TO MARRY AND COMMANDING 
TO ABSTAIN FROM MEATS, which God hath created to 
be received with thanksgiving of them which believe and know 
the TRUTH. For every creature of God is good, and nothing to 
be refused, if it be received with thanksgiving, for it is sancti- 
fied by the Word of God and prayer." 

I John ii. 18: 

'Xittle children, it is the last time, and as ye have heard 
that antichrist shall come, even nozv are there many antichrists ; 
vv^hereby we know that it is the last time." 

I John ii. 22: 

Who is a liar but he that denieth that Jesus is the Christ? 
He is antichrist that denieth the Father and the Son'' 

1 John iv. 3: 

"And every spirit that confesseth not that Jesus Christ is 
come in the flesh is not of God; and this is that Spirit of anti- 
christ whereof ye have heard that it should come, and even 
now already is it in the World.'' 



382 THK MANIFESTATION OF THK IDEA. 

Deuteronomy xiii. 1-3: 

*'If there arise among you a prophet, or a dreamer of 
dreams, and giveth thee a sign or a wonder, and the sign or 
the wonder come to pass whereof they spake unto thee, saying, 
'Let us go after other gods., which thou hast not known, and 
let us serve them,'' thou shalt not hearken unto the words of 
the prophet or that dreamer of dreams." 

Matthew xxiv. 24: 

"For there shall arise false Christs and false prophets, and 
they shall show great signs and zvonders, that, if it were possi- 
ble, they shall deceive the very elect. Behold, I have told you 
before. Wherefore, if they shall say unto you, 'Behold, He is 
in the desert,' go not forth ; 'Behold, He is in the secret chamber,' 
beheve it not." 

John viii. 44: 

''Ye are your father's, the Devil, and the Insts of yoitr father 
yc will do; he was a murderer from the beginning, and abode 
not in the Truth, because chere is no truth in him. When he 
speaketh a lie, he speaketh of his own, for he is a liar, and the 
father of it." 

Matthew xxvi. 14-16: 

"Then one of the twelve, called Judas Iscariot, went unto 
the chief priests and said unto them, 'What will you give me, 
and / will deliver Him unto youf And they covenanted with 
liim for THIRTY PIECES of sii^vER, and from that time he 
sought opportunity to betray Him." 

In the beginning, when the Creator looked out upon all 
creation and called it good, He clim.axed His work with man, 
endowing him with that perfection of all things earthly which 
made him the image of his Creator. Every part of that won- 
derful organism, perfect in all its part.=, at the command of the 
Omnipotent Word beat together in simultaneous and rhyth- 



THK MAN OI^ SIN. 383 

mic harmony, and a living soul was the result. The immor- 
tality abiding not in it, but in the Word which created it and 
gave it life. The Work spake to it, and that Humanity in it 
which was and is the Son of Man, heard it. Immediately the 
voice of that which was antagonistic to that Word, that Son of 
Perdition which is of the earth earthy, of the flesh fleshly, 
having its lusts and its desires, and who is forever in opposition 
to spiritual things and to that spiritual being, even the Son of 
God the Word, dipping his lustful and treacherous hand into 
the dish wherein was truth, betrayed the Son of Man, and lost 
him his kingdom. For that which gives personality and char- 
acter to that body of flesh is spirit, and not flesh. This spirit 
is the soul, and this soul is the mind, with its affections, desires, 
appetites, aspirations. Being spirit, it is in touch with spiritual 
things. Being the perfection of mind m.ade one with flesh, 
it is able to comprehend, to know, to love, to seek after, to 
have aspirations for spiritual things. This mind, which is 
spirit, having been made one with the flesh, it is as though it 
were a duality or in two parts, one part retaining its original 
condition of spirituality, aspiring toward that which is above, 
towards the Creator who gave it being when He made man a 
living soul, and the other having as its being the mind of flesh 
or the carnal mind. But all mind, be it carnal or spiritual, is 
Spirit, and is but the one mind. In like manner the spirit, even 
the mind, which is the soul, and the flesh are one, and the 
Son of Man or the spiritual man, reaching out after Truth, 
which it ever will seek, receives that truth, and the Son of Per- 
dition, the carnal man, dipping his hand into the truth with 
the spiritual man, because of his oneness with that spiritual man, 
receives his perversion of that truth. Thus the soul of man, 
which is both flesh and spirit, receives Truth and Error at the 
one dipping. Yet it is not the carnal man that dips his hand 
into the dish — that is, it is not the fleshly mind that reaches 
out after truth and receives it, but the spiritual man, who, 
receiving that truth, gives this truth (sop or morselj to that 
carnal mind which is one zvith him, and this carnal man, or the 
Son of perdition, perverting the teachings of the Truth to his 



384 'TH^ MANl^^StA^ION OF THE IDEJA. 

own understanding, (which must of necessity be the opposite 
of the Truth, because the carnal mind is enmity to God, who 
is the Truth personified,) he betrays the Son of Man, even that 
spiritual man which loves the Truth, and deceives him with a 

lie. 

There would be no consciousness — that is, personal con- 
sciousness — of Hfe in the flesh if it were not for the mind or 
soul which, occupies it. This mind, which is Spirit, being made 
alive by The Word, when man became a living soul, and being 
made one with the flesh, gave to that Ft^ESH mind AI.SO, and 
there was therefore in man at the moment he took on life and 
became a living soul two entities in one, two minds in one, which 
from their very nature were predisposed toward enmity for each 
other, and immediately upon the mind, which is Spirit, dip- 
ping its hand into the Cup of Knozvledge, immediately upon the 
coming of the Truth which abides in the Word, and which being 
Spirit can only be spiritually discerned or understood, there was 
a conflict between the mind of flesh and the mind of spirit, or 
the mind and the flesh made alive by mind, in regard to that 
truth. The carnal mind, a liar in the beginning, not only in 
regard to spiritual things, but in regard to carnal things as 
well, betrayed that man, perverted the soul, induced man to 
disbelieve that Word, and overthrew him. Yet it was not 
the spiritual man that beHeved the lie, but the carnal man, for 
to him and to him only came the voice of that which was below. 
But the soul of man, being overcome, betrayed, suffered from 
that disbelief because of its (k) oneness with that flesh. 

Before the fall the Carnal mind and the Spiritual mind 
stood at equipoise in the first man, but the mind itself did not 
extend in knowledge beyond the things of the Natural World, 
It had no knowledge of the things of the spiritual world, for the 
knowledge of thmgs unseen can come only through faith in the 
Unseen, or belief in the Unseen, which he did not have. It was 
therefore a natural mind and man a natural being, and not a 
spiritual being, for it is the spiritual mind which is developed 
through its quickening by that which is above, into that spirit- 

(k) Johni. U, 



THK MAN OF SIN. 385 

yal world and its life. The immortality of that mind depend- 
ing altogether on its harmony with the Truth and the extent to 
which it has received that Truth, which is Christ Jesus, for only 
that which is in harmonioiLs aiHnity with Him can live, all else 
dies. Thus Error dies, Truth lives, and all those who have 
laid hold on Error in hope will feel that upon which they have 
builded crumble and come to nought, and with it their hope 
also. Let it be understood clearly that immortality is not an 
inherent attribute of soul (mind), but that the immortality 
IS IN THE Word (Idea), by zvhich all things live. The beasts 
of the field have souls, (/) but they shall perish and be known 
no more forever, because the knowledge which they have is of 
the flesh only; they have but the one mind, which is of the 
flesh, hence when The Word ceases to give them a fleshly 
existence they cease to exist altogether. The Truth which 
gave life to them, even the Word, which controlled every law 
of their being, and was that law, and which ministers to every 
want, so that even a (m) sparrow can not fall to earth without 
the Father's presence, lives on forever. The Word gives 
immortality to only that w^hich is in harmony with it, which 
can comprehend its attributes — which loves them, which has 
the faculty of being that makes it hunger and thirst after them. 
To this soul the Word gives immortality because of that soul's 
affinity with Him in whom only is immortality inherent, and the 
more intense that soul's hunger for Righteousness (Christ 
Jesus) the more fidl that life and the more certain that immor- 
tality. 

(n) God proclaimed the death, sure and certain, of that 
mind which betrayed the Son of Man. As it was a mind of 
flesh, the flesh must die that the soul or the spiritual mind, free- 
mg itself from it, might the more surely attain to eternal life, 
which can only come from a complete SErARATiON of the spir 
itual from the carnal man. 

Every onward step of the Son of Man has been only after 
a struggle with and against this Son of Perdition. Man fell 
The story of Humanity from that day until He came was to 
(0 Psa. xlix. 20; 2 Peter ii. 12. (m) Mitt. x. 29. (u) Gil. ii. 17. 



386 THS MANI^EJSTAtlON OF TH^ ID^A. 

bring liumanity back to that state of sinlessness where th ? 
Word might be received in its purity, and the kingdom, which 
was that Word, might be proclaimed and made manifest to 
Humanity. He was the first fruits of that Word, being made 
the Word Himself Having thus made manifest to the Son 
of Man even that spiritual Humanity which is in harmony 
with Him, the Kingdom of Heaven, the Kingdom of the Word, 
the Word of the Kingdom, for these are one, in the flesh, bring- 
ing down to Earth and establishing upon the Earth in His own 
Personality that Kingdom which the first man, seeing not, dis- 
believed, the Son of Man began immediately to enter in through 
faith in Him who zvas and is that kingdom. But immediately 
there arose this Son of Perdition, who betrayed the Son of 
Man, even as he had in the beginning, and hung Him to a tree. 
. It said, ''His reign must be a reign on Earth as an earthly 
king," thus denying Heaven and its King. ''A King of this 
world," denying the existence of the next. It called His mira- 
cles sorceries, and His divine precepts the ravings of a disor- 
dered mind. When man surrendered to that man of flesh he 
became a slave to his passions and a doer of his deeds. 

God loved Humanity. With a fixity of purpose which 
nothing could change, eternal in its nature, like Him in whom 
that purpose found being, He gave to Humanity revelation 
after revelation, only to see that which was base in man betray 
the better nature. He gave the first man an admonition 
through love for man; man, the carnal man, disobedient yester- 
day, to-day, and forever, has cursed the admonition and called 
it Hate. In response to the cravings of an Infinite solicitude 
(o) He placed within man's reach the knowledge of his sinful 
condition, that man, knowing it, might come out of it. The 
carnal mind calls it a premeditated curse, and asks why God 
placed the tree there if He knew man would eat thereof, and 
why send the Gospel to the heathen if that Gospel brings them 
condemnation? He founded the Earth and gave to it pro- 
ductive energy, that all His children might rejoice in its bless- 

(oj Rom. vii. 7. 



TH^ MAN OF SIN. 387 

ings ; the Son of Perdition claims it for his ozvn, and Humanity 
is betrayed and defrauded of its patrimony. The Earth brings 
forth its harvest of grain and the orchards their healthful fruit, 
God's gift to His family ; the Son of Perdition claims it as his 
own. He, the Father, constant, pers.evering, determined, 
never swerving from Plis determination to bless that Son 'of 
Man whom He loves and whom He has predestined and fore- 
ordained for His Son, develops that mind in harmony with 
that purpose, and enriches it with the knowledge of the secrets 
of the Earth. The ores from the bowels of the Earth are made 
evident to the Son of Man, and the purposes for which it was 
formed are made known to him. The Son of Perdition, hear- 
ing the music of the dollars, appropriates to his own selfish 
aggrandizement the results of that truth which the Word gave 
him, and the Son of Man, the toiling, slaving, despairing mass 
called Humanity, is betrayed. The secrets of the Earth and 
Air and Water are given with the lavish hand of a loving Father 
to the Son of Man for his happiness and his comfort ; the Son 
of Perdition lays hold on all with a miserly hand and seeks to 
enfold within its grasp — the Universe. Labor-saving 
machinery treads fast on the heels of the device which was its 
predecessor, to the displacement of the laborious toil of yes- 
terday. What is labor's reward? The mechanic seeks in vain 
for employment for his willing hands, and his children are 
hungry for bread. Women, emancipated from that mental 
thralldom of a past ignorance, and rejoicing in the liberty which 
the Word has given her, (for only where the Word is taught has 
she Hberty,) has become ambitious also, and, forsaking the 
home and its domesticity, within whose sacred precincts she 
was ordained by God, both in temperament and personal char- 
acteristics, to preside and find her joys, and encompassed and 
surrounded by an environment which becomes an irresistible 
lever to urge her on, the environment the work of that Son of 
Perdition, forsakes the home and in the field of labor becomes 
man's competitor, displacing his labor by the cheapness of her 
own. The Word gave to the women emancipation from the 
slavery of the past, proclaimed her soul beloved as was man's 



388 th:b manifestation of the idka. 

soul, taught that she was a beloved (p) integral of that whole 
who was and is the Son of Man, called her up to take her place 
at man's side as his equal before Him who rightly judgeth all 
things, that she might the more ably in that home where she 
reigns as queen, in that world where her refinement of soul 
refines all souls, in that realm where her motherhood shines 
forth triumphant in the developing child who is the Future of 
the Son of MaU; the more surely and the more quickly lead 
the Son of Man to Him who gave her — liberty. God has 
appointed to the man and the woman each their walk in life, 
Zxud when He shall come in the brightness of the Truth which 
is His glory, each will occupy their own, to the ennobling of 
both. 

It is the Word that gave to the Son of Man the knowledge 
of these mechanical devices, that of their construction, their 
utility, their ability to save labor, that the Son of Man, that 
agonizing, despairing, toiling Humanity, might be blest in its 
giving. The Son of Man dippeth his hand into the cup, and 
the Son of perdition dippeth his hand in with him, and Human- 
ity is betrayed. At every avenue of life we see this Son of the 
bottomless pit, grasping, greedy, selfish, tyrannical, wrenching 
from the Son of Man that which his Father gave him, and 
appropriating it to his own selfish ends. Oh, it is that Devil 
within man. that seducing spirit of the flesh, that Son of perdi- 
tion, that is betraying each and every one who does his will 
into performing deeds of selfishness so awful in its indifference 
to the welfare of its fellowman that only the Infinite Mercy can 
save it from eternal damnation. 

The Son of Perdition, no matter in what particular work 
he is engaged, will always be found in antagonism to the truth. 
His works will be lies, and his words deceptions, (q) From 
his very nature he is antagonistic to the truth, and can be in 
liarmony only with that which is antagonistic to the truth. 
The truth is The Word Christ Jesus. The infidel denying the 
Sonship of Jesus at once places himself in tlie position of the 
son of perdition, and is an antichrist. It is the fleshly mind 
(p) Gal. iii. 28, 29. (q) Rom. viii. 7. 



THK MAN OF SIN. 389 

crying out against the truth which the spiritual man or mind, 
betrayed, and imprisoned, and held under, would gladly 
receive. The carnal man can not conceive of a man being the 
Son of God, having the attributes of God and being God, hence 
the carnal mind and the infidel mind, which are one, deny 
that Christ was the Son of God in the flesh. 

In harmony with this infidel mind are all other minds 
which deny the truth of the statements of the Word on any 
given subject, for they at once make the Word a liar, which is 
incompatible with the attributes of the Son of God, who must 
be the Truth personified to be His Son. To deny the Word is 
to deny Him, for He was the Revelator of it, and (r) assumed 
all responsibility for what it said. 

Chief among these are those who advocate the doctrines of 
spiritualism, and through their deceptive arts of hand and mind 
deceive ofttimes them selves ; as well as their devotees. Upon 
them God has sent a strong delusion, which Paul prophesied. 
The truth misconceived or misunderstood becomes at once the 
Force that gives life to a delusion. The truth lives ; the delud- 
ed creature, receiving a false conception of the teaching of that 
truth because of his own perverse and disbelieving carnal 
nature, accepts the delusion for the reality, and is damned 
accordingly, for, as there is no sanity except in the truth, those 
v/ho are possessed or controlled, or have surrendered their 
minds to a delusion are damned. They are really possessed 
zvith devils, which are spiritual mind forces, whose spirit or 
controlling force is antagonistic to the truth. All people have 
erroneous ideas on some things, but it is only when these 
erroneous ideas take possession of the mind (which is the soul 
of man), and control it and monopolise it to the (s) exclusion of 
correct ideas, that the person becomes insane or possessed with 
devils. Thus the believer in spiritualism is insane only as the 
insane or erroneous ideas which emanate from that belief take 
possession of them. Yet we know that they are deluded, 
because The Word which is the Truth is opposed to them, and 

(r) John X. 95. (5) Luke viii, 35. 



390 th:^ manif:bstation of thk idka. 

(t) the Truth can not oppose truth, for in Truth only is there 
harmony. 

But God, who is the Truth, says through the Word by 
Paul that He will send them a strong delusion, that they may 
believe a lie and be damned, therefore there must be a truth 
somewhere in regard to the life of the spirit after death which 
sends that delusion. It becomes a delusion to them, not because 
God wills to delude any one, but just the reverse, and to save 
man from these delusions He sent us His dearly beloved and 
only begotten Son, and made Him the Word, that we might 
know His Word, and knowing it, know the truth. Neither is it 
because there is any delusion in God, but because when the 
truth (which is from God) comes to them they are unable 
because of their perverse, and deluded, and disobedient, and 
ignorant minds to recognize the truth as truth, but only recog- 
nize their perverse conception of it, which is, of course, a delu- 
sion. They do not believe The Book, which is His Word and 
the expression of His will to man, and therefore can not receive 
the truth which is in harmony with that Book, and which that 
Book reveals. The Science (which is the knowledge, which 
again is but another name for Truth) of mind telepathy has 
begun to cast a bright light upon much of the darkness of 
spiritualistic phenomena outside of those demonstrations which 
are clearly the work of tricksters. That the spirit lives after 
death, The Word clearly teaches, but that the spirit can ever 
return to Earth, except by the perm.ission of that very same 
Word which denounces spiritualism as the work of deluded 
people, and its claims a lie, that Word no less clearly denies. 
The works which these deluded followers of the antichrist 
believe in are wonderful, but they teach a lie. Thus the won- 
ders are ofttimes true, but the deductions from those wonders 
are all lies. Thus tables are moved and do tilt, and raps are 
heard, but they are all the result of the force of energy gener- 
ated in those composing the company, controlled by the minds 
of living individuals, and have no connection with departed 
spirits at ali. 

(«) Markiii. 24, 



THK MAN OF SIN. 39 1 

To these also can be added, because of the same mind, 
tliose who forbid mariiage and eating of meats. Marriage was 
ordained of God. His Word is filled with commendations of 
it. (u) Jesus commanded it, and Paul, who uttered words 
which were the ^'Spirit of His mouth,'' says that {v) "marriage 
is honorable in all and the bed undefiled, but whoremongers 
and adulteiers God will judge." In opposition to this Word, 
which upholds marriage and blesses and sanctifies it, and who 
in this opposition deny that Christ was the Son of God, 
because He gave this Word, speaking the Word which the 
Father gave Him, we find vile and licentious and lustful men 
teaching their doctrines of free-love and establishing retreats 
cahed Heavens, in which they m.ay the more surely gratify the 
lusts of that Son of Perdition, whose lusts embrace all things, 
whether it be land or money or virtue. Others take upon 
themselves a Hfe of celibacy, calling marriage a sin, and estab- 
lish communities in which abstinence from marriage is com- 
manded as a moral necessity. Others are commanded, as 
loyal preachers of the Word, (of that Word which teaches the 
opposite,) to abstain from marriage. 

It is not that men should choose not to marry that the 
Word pronounces its condemnation, for Paul never married, 
but that wicked, perverse, designing, unscrupulous or deluded 
men should condemn marriage as in itself a sin, or the marriage 
bed as a defiler of men. There is 'not one passage in the entire 
Word of God thai condemns the marriage relationship. 

God made all flesh. He made the flesh to be food for 
man, to nourish his body, and to give to it that strength that 
vnly it can give. There is no sin in the meat, which is to be 
eaten at all times, that the body may be strengthened thereby. 
It is not the eating or the non-eating of meats that the Word 
cither condemns or approves. The vegetarian can eat his 
vegetables and discard his meats with a clear conscience before 
God so long as he does not sacrifice his health in living on that 
food alone. The man who eats meat can do the same. God 
judgeth you not in either. The man w^ho wants to eat fish on 
(u) Matt. xix. 6. (v) H6b. xiii. 4. 



392 THE MANIFESTATION OF THE IDEA. 

a certain day in the week, and will choose to eat no meat on 
that day, will find no word in the Book opposing him. This is 
his privilege, and he cateth it in (w) *'the liberty wherewith 
Christ hath made him free,'^ There is sin in none of these acts 
— there can not be ; but the sin lies at the door of that indi- 
vidual, or that system of so-called religion, that maketh the non- 
eating of meats a reIvIGious observance, and imputeth sin to him 
zvho eats. 

It is not the marrying or the non-marrrying, the eating 
or the non-eating of meats, that the Word condemns, but the 
Commanding as a spiritual necessity the abstaining from 
meats or from marriage. It is the carnal man invading all 
things with his perverse teaching and seeking to fasten upon 
the souls of men his carnal conception of spiritual things. 
(x) Thus Christ took the loaf, the bread made from the grain 
of the field, of the earth earthy, that which gives strength to 
the body, and breaking it said, "This is my body, broken for 
you," and He took the cup of wine, that wine which was the 
life of the vine, and said, ''This is my blood shed for you; 
drink ye all of it," and we find the carnal mind, unable to grasp 
spiritual truths, teaching that by a peculiar transformation, 
called transubstantiation, the bread which they give to their 
communicants is really the actual body of the Son of God, and 
that the wine is actually His blood, which He shed on Calvary. 
It is impossible for that carnal mind to conceive the great truth 
that the bread and wine are mere symbols, in themselves noth- 
ing. That as the bread typified His flesh and the juice of the 
grape which was the life of the vine typified his blood which 
was the life of his body, so was His soid which was one zvith 
that body His true body, and His Spirit was the animating 
spirit or the Life of this Soul which was the body of that Spirit. 
That as they eat the bread to nourish their physical bodies, so 
should they receive into their minds (which was their souls) 
this mind, and as the blood was the life of that physical body, so 
should they receive into their souls His spirit to give life to 
their spiritual bodies. Thus demonstrating in this symbol that 

(lo) Gal. V. i. (x) Matt. xxvi. 26-28. 



tun MAN OF SIN. 393 

to be followers of Him and His disciples they must cat of His 
mind (body) and drink of His Spirit (blood), even that mind, 
which, pure, clean, obedient, believing, sacrificed itself upon the 
cross in obedience to the dictates of that Sacrificing Spirit. 
Others teach that the deacons must themselves consume the 
wine left in the cup after its tender to those who 
wish to partake of this Christ-given emblem, because of the 
word ''all." It is impossible for the carnal mind to see that 
this does not mean that all the wine must be consumed or 
drank. For to drink the ivine m a physical sense is the only 
conception it can have ; it can not therefore understand that 
Christ meant to teach that all should drink all of His self- 
sacrificing spirit. Paul and the apostles saw this carnal con- 
ception of spiritual things creeping into the church, and truth 
made known, its source. The early Christians saw it also, and, 
seeing it, they thought the day of Christ was at hand, for it is 
only as we see Christ as He is that His opposite is made mani- 
fest. Christ was manifest to them, therefore in all these they 
saw the Son of Perdition by contrast with the Truth which 
they knew, but Christ was not yet made manifest to the World. 
and when Christ shall be seen in the brightness of His glory 
coming into His kingdom, which is the soid of Humanity, 
then shall zve see that Son of Perdition in all his hideousness. 
The Son of Perdition could not be revealed at that time 
because the mystery of iniquity, that is, the wickedness which 
was in that Son of Perdition, must first come to the surface to 
be seen and made evident to all men. 

It is impossible that this Son of Perdition, being carnal, 
and therefore a Son of the Pit out of zvhich he zvas begotten, 
should understand things from above. It is impossible for him 
to understand that the marriage bed can be held sacred through 
pure and chaste love, for he, being carnal in mind, can see noth- 
ing but the excesses of the gratification of the animal lusts which 
are alive in him, in all marriages. The Evil lies not in the mar- 
riage bed, but in him who nothing but carnality thinks. The 
evil Hes not in the eating of the meat, for the Christian man 
eats his meat with a joyous heart, thanking God for its gift 



394 ^H]^ MANIFESTATION OF TH!^ ID^A. 

and the nourishment he derives from it. For the Kingdom of 
Heaven is not the meat of cattle, or sheep, or swine, but of the 
Bread of Life, The man who eats meat on one day 
or on seven days does all to the glory of God, giving 
thanks always, knowing that the kingdom of Heaven 
is a spiritual kingdom, and its food a spiritual food. 
The carnal man can not comprehend these things. He can 
comprehend no food but that of the flesh, hence he perverts 
the truth to his own understanding, and says, "Eat no meat,'' 
or "Eat no meat on certain days," thinking that in thus denying 
himself food for the body he worships God who is Spirit. 

The work of the Church ( (3;) which is His Body) on Earth, 
was to show forth to the World in its 07Jun spiritual life the 
Spirit of Him who gave life to that body. The Church (that 
is. His Body), therefore, if it would show forth the Spirit He 
had, must live His self-sacrificing life. One can see at once 
the reason why the Son of Perdition rose up in opposition to 
Christ and His Church, for we see that this life meant the sac- 
rifice of his life. One can also see that every artifice brought 
forward to destroy that Church which was pledged to this 
life is at the promptings of that which is opposed to this Life. 
Now it was impossible that all these artifices, and lies, and delu- 
sions should be manifest at that time, because Christ had just 
established His Church in the Truth, and the Man of Sin, the 
Son of Perdition, could not be revealed only through his works. 
His existence as a force depended on his destruction of that 
which had just been established. In his efforts, therefore, to 
destroy this Church we see his works, and (^) by his works 

KNOW HIM. 

But Paul knew him even before he appeared. Paul hav 
ing the Truth, even Christ Jesus, within his own soul, knew 
Him, and knowing Him he at once by contrast knew His oppo- 
site. They who had not Paul's wisdom in its fullness feared 
that he had already com.e. But Paul saw what they did not 
see, that this manifestation of this Man of Sin to the world 
would develop only as the Truth (which is Christ) was made 

{y) Eph. i. 22, 23. (2) Matt. vii. 29, " 



th:^ man of sin. 395 

known. For the (a) truth comes first, and after it the anti- 
truth. He knew that every truth (Christ) would meet an anti- 
truth (anti-Christ), and it was only when the Truth (Christ) 
was seen by all men coming into His kingdom that the Anti- 
Irutli (Anti-Christ) would be revealed to all men. He knew 
that the Carnal Mind would hinder until taken out of the way, 
and then the Wicked would be revealed, whom the Lord would 
consume with the "Spirit of His Mouth.'' 

Any departure from that straight and narrow path in 
which His life was lived meant the gradual introduction into 
the Church of carnal elements, which would result in the 
betrayal of the Word which was delivered unto them, and a 
falling away from that Word and the truth in Him. (b) Thus 
Paul mentions those who were teaching that the Resurrection 
had already taken place, and that therefore there could be no 
Resurrection to follow. Of course, this meant that there was 
but the one death, which was the physical death, and but the 
one resurrection, which had already taken place in the resur- 
rection of the Heshly body of Christ. One can see that their 
carnal mind could not conceive of the spiritual death and the 
Resurrection from that death. 

In the seeking after place, in the attempt to Judaize the 
Church and make the eating of meats a test of fellowship, 
Paul saw the entering wedges of that betrayal which was to 
follow. The Holy Spirit revealed the culmination of these 
perversions of the teaching of the W^ord. He saw in the 
future a great ecclesiastical despotism forbidding marriage and 
condemning the eating of meat on certain days. He saw this 
great ecclesiastical despotism usurping the throne of God and 
sitting in the Seat of God, calling upon all men to worship // 
and hurling anathemas at all who refused to do so. He saw it 
encroaching more and more upon that freedom of zvill and 
thought which the Infinite Father gave to man in His likeness. 
and impregnating its followers with its own perverse doctrines. 
He saw it coming between the soul of man and He who gave 



(rt) Gen. iii. 1-5. (6) 2 Tim. ii. 16-18. 



396 the: MANII^KSTATION OI^ THE IDEA. 

His life for that soul, and in His sacrifice paid the price for 
that soul's redemption ; and he saw it demanding that which it 
loved, namely, "money (for the carnal mind loves nothing but the 
things of this life,) for the redemption of a lost soul from its 
(this despotism's) self-constructed purgatory. He saw it raise 
on high the picture of a woman and call on all its devotees 
to bow the knee in supplication to the mother of the Hesh. He 
saw it usurp the place of God and in the penned enclosure 
receive the confessions which should be made to Him. He 
saw them arrogate to themselves the privilege of communion 
with Him, and, assuming the powers of the priest, deny to 
men the right of priesthood under their Great High Priest. 
He saw it gradually add possession after possession, in harmony 
with its carnal nature, until its territory was that of a king. 
He saw it interfering in questions of State and systems of Gov- 
ernments that it might enlarge its zvcrJdly pozver. He saw its 
horrors of inquisition, and rack, and wheel, and its deeds of 
darkness which its carnal nature prompted. All these things 
he saw, not necessarily in detail, but through the instruction 
of the Holy Spirit which comprehended all things. He saw 
that liberty with which Christ through His Word had begotten 
His follov/ers, stifled under the iron hand of ecclesiasticism ; 
and that Book, within whose sacred leaves there lived the 
knowledge of that (a) River of Life to which all men were 
invited to come and drink freely, chained to the person of an 
Ignorant priesthood, false ofttimes to both God and man. He 
saw them canonizing devils and excommunicating saints. He 
saw them reaching out o'er land and sea for their Peter's pence 
v/ith carnal hand. Thou hast talked of holiness, yet thou hast 
leagued thyself with murderers and extortioners to obtain thy 
will. Thy touch hath polluted all Christendom, and because 
of thee that Son of Perdition, whose name is Greed, and whose 
being is Lust of Carnal things, sits enthroned in the Temple 
of God, and opposeth and exalteth himself above all that is 
called God, or that is worshiped as God. For thou hast 

(a) Eev. xxii. 18. 



THK MAN OF SIN. 397 

deceived the World by thy sorceries. Yet within thee as one 
with thee is the Spirit of the Master. God doth call upon His 
children who doth ennoble thee and give thee Hfe, to come out 
from thee. For the life is not in thy formalism, neither in thy 
ceremonies, or thy long robes or holy waters, or thy stereo- 
typed prayers, or cloisters, or nunneries, or black veils or 
white veils, or ecclesiasticism, or titles, or beads, or images, or 
relics, or holy shrines, or confessionals, and when the children 
of God see thee in all thy nakedness they will forsake thee and 
with them will go thy life. For the Son of Perdition is neither 
of this faith or that faith as regards Christ Jesus ; the Man of 
Sin is conH.ned neither to Roman Catholicism nor Mohamme- 
danism, but is as wide as the world, and finds his personality 
in every soul that denies that the Word is true by teaching a 
doctrine opposed to that Word, and in this denial deny that 
He who gave this Word is the Son of God, for if they who 
teach these carnal conceptions of spiritual things be true, then 
is Christ made a liar, and God hateth a lie and a liar with all 
the strength of Truth, and no liar can be His Son. The Son 
of Perdition is neither of this nation nor of that nation, but of 
Humanity — carnal Humanity, and his name is LEGION 
and his nature opposition to God. We know he is in the desert, 
for knowledge of Christ makes Christ's absence manifest in 
Mohammedanism. We know he is in the secret chamber, 
because knowledge of Christ makes Christ's absence from the 
secret chamber manifest. He is not an Individual in the sense 
that one man ever again in this life will be the Son of Perdi- 
tion. He is an individual to the extent that any individual 
who BY HIS LIFE denies that Christ was the Son of God, is the 
Son of Perdition. He becomes the Son of Perdition, par 
excellence, when he {h) perverts the teachings of the Book to 
his carnal ends. He is not an individual, but the composite 
zvhole of the Evil in all men begotten by that opposition to the 
Truth which is embodied in the carnal mind. Yet in every 
man's soul he has found lodgment, and every man's soul he 

(6) Matt. iv. 1-10. 



398 THE MANIFESTATION OF THK IDEA. 

seeks to control and to be that soul. He is the embodiment, 
as a force, of that mystery of iniquity which, finding an abiding 
place in the heart of wicked and ambitious men in the Church 
while Paul yet lived, gradually foisted upon the Church the 
imaginings of their evil and carnally minded hearts, and which 
resulted in the ecclesiasticism, formalism, error, lust for power, 
greed for worldly recognition, and division of God's people. 
He dipped his treacherous hand into that Word with the hand 
that loved the Word, and he taught a perverted conception 
of that Word, interpreting according to his carnal nature, and 
those who were in the Church, yet not of it, (''for," says Paul, 
"if they had been of us, they would have no doubt continued 
with us, but they went out that they might he made manifest that 
Ihey were not all of us,") forsook the Word, and separated 
themselves from the true Church, which is Spiritual, and is the 
Body of Christ, with which abides His Mind, and with that 
Body is His Spirit. 

He lives but to antagonize the Truth, and when that 
Truth, even The Word Christ Jesus, came to Earth and was 
made manifest, and established His kingdom on Earth, and 
called His Church that it might keep alive and make manifest 
in its life the Gospel which He delivered unto them, and which 
was Him, that they who composed that Church might be ^'liv- 
ing epistles of that Word to be read of all men," then imme- 
diately that Son of Perdition, the embodiment of Error, which 
is carnaHty, became the most active to overthrow that Church 
Every idea advanced by any member of the visible Church 
which was at variance with the Truth was in reality a seducing 
Spirit, even the spirit of a devil, the offspring of that man's 
carnal or fleshly mind, and made that man an antichrist. 
These seducmg Spirits, or these erroneous ideas, all were 
united in opposition to the Truth, and as such became the 
Truth's betrayer. One erroneous idea germinated another, 
until between the Word and the Truth it contained, there arose 
a mountain of Error. These misconceptions of the Truth all 
resulted because of the carnal mind of the men who conceived 
them; the carnality of that man's mind, his lust for power. 



THE MAN O^ SIN. 399 

wealth, licentiousness, or whatever it might have been, making 
it impossible that his mind should be in harmony with the Truth 
(which is God), for between that ooul and the Word (which is 
God) would stand an impassable barrier, would yawn an 
unspannable gulf, even his own carnal mind. Yet there is no 
individual whose mind is entirely carnal, having in it no 
spirituality or no conception of spiritual things, hence we 
lind the Son of Perdition which is of the flesh, and the Son of 
God which is of the Spirit, warring in every human heart for 
the mastery. Thus there is no Christian Church on earth that 
has not felt the perverting touch of this Son of the Pit. There 
is no Christian Church on earth that has not in it some of this 
spirit of this Son of Perdition; hence the divisions amongst 
God's people. For that which is in the Church which is of this 
evil Son of the pit is not of Christ, but of the Devil, and is no 
part of His body. This is he who keeps divided God's. people. 
When the spiritual man, which is Christ's body, becomes fully 
alive to Christ, then this Son of Perdition which is the carnal 
man will be (c) bound in chains and held under a prisoner. When 
the Church of Christ, which is Christ's body, becomes fully 
cdii'e to Christ who is the Word, and to the Word which is 
Christ, then will these antichrists, these erroneous ideas, this 
Christless spirit, this Son of Perdition, be cast out and bound 
and held in chains, and then will Christ's Body be recognized 
in the visible Church, His Spirit will be seen to be its Spirit, 
and they will be (d) One, even as the Father and He are One 
— that is, in Soul and Spirit. 

All churches having in them some of this death which is 
carnal, none can claim to be the Body of Christ. All Churches, 
be they Roman Catholic or Protestant, having in them some of 
that life which is spiritual, all can claim, to be a part of that 
Body of Christ. If, then, we remove that which is carnal from 
all the churches which compose the visible Church, then it will 
appear all spiritual, and there will be harmony in all its parts, 
and it will be One in Word, Spirit and doctrine. If it be one 

(c) Rev. XX. ii. {d) John xvii. 20-26. 



400 THK MANIFE:STATI0N OF THE IDEA. 

in Word, Spirit, and doctrine, and that Spirit, Word, and doc- 
trine be in harmony with the WORD and HIS Spirit, then 
His Spirit which is God's Spirit, even the Holy Spirit, and the 
Word which is God, will be in that Church, will be made mani- 
fest in the Visible Body, and Jesus' prayer will be answered 
which He taught us to pray, and His kingdom will have come 
to Earth, and His will will be done on Earth, and He will be 
seen coming again in like manner as He ascended into Heaven, 
namely, as 

MAN, 

for He will again be manifest in His Children, and His Church, 
which is His Body, having made manifest to the World His 
Spirit, every knee shall bow and every tongue proclaim Him 
King, and God shall dwell upon the Earth in the Temple of God 
(which is the Soul of Humanity, which is the mind of Human- 
ity), and He shall be our God, and we shall be His people. 

They who have taken upon themselves His Name, and 
who have dipped their hand into the Word which they love, 
have been betrayed by that carnal mind within them, that Son 
of Perdition, jtist in proportion as the Son of Perdition lived 
in them and controlled them, and they have presented to the 
World the spectacle of a house divided against itself, bound 
by Creed and the opinions of men, lusting after the things of 
the world as do they of the World, and thus have become a 
reproach to the Church and have helped to keep alive this Son 
of Perdition in the world. For the Church ( (e) not the 
Church which is His body, but that which hath joined itself to 
the church because of its part in man,) hath within it that 
which really is -without, and they who are zvithout, in the World, 
seeing that which belongs without the Church a living force in 
those who are zvithin the visible Church, and seeing that this 
force is the same force that is in them zvho are zvithout, are led to 
believe by their carnal nature that that which they see is the 
true Church. It is impossible that the World can be brought 
to a realization of what Christianity means until professed 

(e) Tim. ii. 20. 



THK MAN OI^' SIN. 



401 



Christians live it. As long as professed Christians Hve in part 
the life of the Son of Perdition they give to him a weapon with 
which to assail the Christ they love, for that which is not of 
Christ in their lives, not of the Church which is His Body, is 
nevertheless pronounced by this Son of Perdition of the world 
to be His Church. If, therefore, we investigate his nature, 
and understand it, we will know what to remove from our lives 
to remove him from the Church. 

His Nature is Greed of Money, Lust of the Flesh, Love of 
Self, Ambition for temporal power and possessions. This 
being his nature, we look out upon the World and we see the 
World hath enthroned him, and we find him sitting in the 
(/) Temple of God, which is the 

MIND OR SOUL OF HUMANITY, 

and displaying his characteristics, which are Lust and Greed 
and Licentiousness and Covetousness and Error and Injustice 
and Selfishness and Crime and Debauchery, in opposition to 
the Spirit of God, which was manifest in His Son as Justice, 
and Love, and Mercy, and Truth, and Holiness, and Honesty, 
and Uprightness ; he exalteth his attributes above those which 
are of God, and sitting in that temple which is the human soul, 
sheweth himself as the one that is zvorshiped. For by our lives, 
which consist of what we both say, think, and do, do we make 
manifest whom we worship and who GOVERNS, as King, our 
minds. 

In response to that carnal mind of Humanity nude women 
dance intensely immoral and suggestive dances before carnal 
minded men, each responding to the carnal promptings of the 
other; the theater boards are loaded down with brazen and 
depraved women seeking through carnal display and sugges- 
tive look and ribald song to stimulate the jaded and evil mind 
of the blase theater-goer. The roofs of the houses are turned 
into gardens, where every device that the mind of man can 
conceive to drag down the soul of his brother is brought into 

(/) 1 Cor. lii. 16, 17. 



402 THS MANIF:eSTATlON OF T'HK IDKA. 

play to enrich that owner's coffers. The billboards are plas- 
tered with suggestive placards, adding fuel to feed the already 
depraved and perverted minds of their devotees. Business 
men and manufacturing houses, responding to the prevalent 
carnality, send broadcast on leaflet, calendar and catalogue 
pictures of naked women and call it "art." Men, brute beasts, 
beat each other into insensibility, and ofttimes take life, and 
call it physical science. The day He rose from the dead has 
become the gathering hour for every species of unrest. The 
railroads gather from out of town, hamlet, and city, these chil- 
dren of disobedient and lustful hearts, and traversing hill and 
plain desecrate the day and ignore the law with their excursion 
trains. The ball ground, ihe beer garden, the theater, have 
become the rivals of the Church, and share with her the honors 
of that sacred day, all in the name of personal liberty. The 
saloon, the theater, the beer garden, the vile, the low, the 
carnal-minded of the Earth demand His day for the pursuit of 
their evil calhng, and Monday's news of Sunday lawlessness 
but tells too well how well their dem.and is heeded, and the 
Voice of the Crucified Savior and the lesson of His Sacrifice 
are unheard and unheeded. That surest weapon of Satan, the 
saloon, opens wide the doors for the youth of the land under 
the very portals of the Church, and the sworn followers of the 
Lamb, high in station, and learning and influence, lend their 
name and influence to establish it. The town or city or State 
that enacts a law to prohibit its sale is sure to see the law 
desecrated, defied, and finally repealed. In the name of Jesus ^ 
In the name of the Crucified Savior? Nay, but in the name of 
that Son of Perdition who stands opposed to Him. In the 
name of the Greed of Money. All, All this because of the lust 
of the flesh ; because of the greed of Gold ; because the Son of 
Perdition sits in the Temple of God and is worshiped. Where 
are the followers of the Lamb? Where are those who have 
testified before man and God in spoken word their love for 
Plim ? Where are those who love Purity and Holiness and His 
Righteousness ? Where are those who profess before God and 
man that they have come into His Spirit, even His Spirit of 



I'HK MAN OF SIN, 403 

sacrifice for others? Where are those who have assumed of 
their own free will, and from a professed love for Him, the 
tharge of {a) their brother's keeper? Oh, God did call you: 
{c) Art thou the devil that hath betrayed Him ? Who are these 
in scarlet, and purple, and fine linen, dancing attendance on the 
fads and fancies of a society so perverse that their ways are a 
stench in the sight of God and man ? Who are these with pow- 
dered footman, and coat-of-arms, and magnificent mansion, 
and costly service, and banquet hall? Know ye not that He 
who had David, and Solomon, and a race of Kings for ances- 
tors, counted them as naught, and lived the life of a peasant 
of Galilee that He might be worthy of His high calling as the 
Son of Godf Know ye not that wdth a nation ready to do Him 
homage, and the wealth of the nation ready to banquet Him, 
He became the servant of the fishermen of Galilee, and 
{d) washed their feet, and found nourishment in the humble 
cottage of {e) Mary, and Martha, and (/) ate with publicans 
and sinners ? Who are these that thus sell their souls on the 
altar of vanity, and pride, and desire for social supremacy, 
while the (g) Son of Man lies sick and in prison, while the 
Son of Man hungers with no one to feed, while the Son of 
Man thirsts with no one to give drink? Oh, thou Son of Per- 
dition, thou art indeed enthroned and the children of men do 
v/orship thee ! Greed, and Lust, and Vanity, and Covetous- 
ness, and Licentiousness, and Crime, and Debauchery, and the 
Egotism of the flesh, and the love of the praise of the World, 
and the selfishness of Self. And through it all, sounding above 
the din of ribald song, of suggestive dance and banquet hall, 
and rustling silk, and drunken revel, and desecrating excur- 
sion train, and the usurer's grind, and the spiritualist's raps, 
and the theosophist's transmigration, and the hypnotist's evil 
eye, and the clairvoyant's sorceries, and the astrologer's scroll, 
and the stereotyped prayer, and the vows of celibacy, and 
rejection of meats, and the priest's forgiveness, and the Pope's 
blessing, there come the ominous rattle and tell-tale sound 

(a) Gen. iv. 9. (c) John vi. 70. {d) John xiii. 5. (e) Luke x. 38. 
(/) Matt. xi. 19. {g) Matt. xxv. 41-46, 



404 the; manifestation of the idea. 

and click click and jingle of the thirty pieces of silver, "and 
from that time forth he sought continuously liow he might 
betray Him." Behold, the love of money is the open sesame of 
that devil's heart ; for it he robs, and murders, and slays the 
innocent, and despoils the widow and the orphan. 

The newspapers, those great reflectors of Humanity as it 
is, catering to the ignoble and vile and perverse in man, in 
earnest pursuit of those thirty pieces of silver, publish under 
glaring headlines and in double-leaded type, sensational stories 
of seductions, rapes, murders, and robberies ; devote column 
after column to some domestic scandal teeming with filth, and, 
stalking side by side with the glaring poster, the highly col- 
ored magazine, with its leivd. pictures and sensational reading 
matter, and the theater of sensationalism, with its degenerate 
and perverted performers, become the helpmate of these in 
perverting the Soul of Humanity, overthrowing the minds of 
certain of their patrons, whose minds already diseased and 
degenerate, need but this added sensational revelation of crime 
with which their minds are in harmony to commit the same deed; 
and then in chronicling that reader's crime, be it rape of child, 
or murder of man, or suicide, or domestic infelicity, moralize 
on the forces that brought about its overthrow. Think you 
that darkened soul can be led to the Light as long as you feed 
it on that vile and vicious matter which but adds strength to 
that darkness by stimulating it? What a shame that these 
mighty engines given by God for man's advancement, and 
which should be great forces making public opinion, and mor- 
als, and character, and leading Humanity up and onward, 
should become slaves to that Son of Perdition, and enthroning 
him, become but the reflectors of public depravity, catering to 
its desires, no matter how vile, instead of moulding that public 
taste and conscience. 

{h) Jesus thanked the Father and praised Him that He 
had preserved to Him all those whom He had given Him 
except the Son of Perdition, (i) That Son of Perdition He 

(Ji) Johnxvii. 12. (t) John yi. 7a 



I 



THK MAN OF SIN. 405 

could not save. He was a devil, and as such had no part in 
Him. He (j) died and went to his own place. The Son of 
Perdition and Son of God are entirely antagonistic. They 
never can be reconciled. Between them spreads a chasm as 
wide as space and as enduring as Eternity. One came from 
and has his being in the Pit from which, he sprang. One has 
His being in Him above from whom He sprang and out of 
whom Pie was begotten. Christ can not save that Son of 
Perdition, for his mind is carnal, and the carnal mind is him 
and the (k) carnal mind is enmity to God. If, then, these 
things abide in you and control your Hfe, then they are you, 
and if they are you, how can you hope to escape the great 
condemnation that shall come upon all those who are opposed 
to God, who worship this evil begotten Son as God, and hath 
enthroned him. Know ye not that only the Son of God can 
inherit Heaven, and that the Son of the Pit shall be cast out 
into the Bottomless Pit, which is his habitation? Wherein, 
then, lies your hope? Know ye not ye can not serve both 
God and Mammon ? 

These things exist. Why? Who was it that threw open 
the gates of one State to prize fighters, and why? Who is it 
that permits the saloon to the damnation ot men's souls, and 
why? Who are these that license those playhouses in which 
vile, lewd, and degenerate men and women congregate, and 
why? Who are these that seek and obtain divorce on every 
possible pretext, and why? Was it not (b) Christ that said 
none should be divorced except for adultery, and he who mar- 
ried the adulterous committed adultery also? Who is this 
man and what his calling that pronounces the marriage service 
for these divorced people, and thus becomes an accomplice 
to. their adultery, and why ? Who are these that by indulgence 
or indifiference uphold all these, and why? Who are these 
that are applauding the competitive system with all its crime 
and selfishness and want and woe and misery, and why? 
Where is that mighty army that swore allegiance to Him? 

ij) Acts i. 25. (k) Rom. viii. 7. (b) Matt. v. 31, 32. 



4o6 THE MANIFESTATION OF THE IDEA. 

Why are their voices silent ? When Jesus was betrayed by one 
whom He called, and when He hung upon that cruel cross, all 
men forsook Him. Have all those whom He has called and 
chosen both betrayed and forsook Him? When Paul was 
carried a prisoner to Rome because of that Word, they who 
had sworn allegiance to that Word, come what may, forsook 
him ; have those who hungered for an experience like Paul's, 
and a martyrdom like Peter's, betrayed Him in the face of the 
enemy and forsook Him ? 

Oh, that Son of Perdition sits enthroned in that temple 
of God and many worship him. "But I have denounced these 
sins," says one, "and I have opposed them both by voice and 
life." Stand forth ! God wants you. Ghrist shall make you 
a leader under His leadership. "i\s much as within me lies," 
says another, "I have stood against these things." Another! 
Hail ! All Hail ! Within their own souls they hear the voice 
of their Leader and their King ! 

Upon that Son of Perdition and those who are one with 
him God has pronounced to send the wrath of His displeasure. 
By the Spirit of His mouth shall He convict ye all who are not 
of Jesus, of Sin, and He will consume you with the wrath of 
His displeasure and indignation. Ye have defiled the temple 
of the living God with your vile imaginings and desires, and 
thoughts, and conceptions, and (/) he that defileth the tem- 
ple of the living God shall surely die, saith the Lord. "Ye 
have made it a den of thieves," saith the Lord. "Ye are the 
children of the devil, and the lusts of your father ye will do," 
said the Lord Jesus. 

Ye have heaped unto yourselves wrath unto the day of 
wrath, heaped up and running over. The soul is the temple 
of God, and He will possess it. Behold, the heavens shall 
be ablaze with the glory of His Coming and the firmament 
alive with the splendor of His appearing. He shall judge 
every man according to his deeds, and they who have their 
part with the Son of Perdition will be banished into that realm 
where darkness forever reigns. Who can stand in His pres- 
(0 ICor. iii. 17. 



thk man of sin. 407 

cnce when He doth appear, and who can behold His counte- 
nance without fear? To the ungodly, woe and anguish and 
much sorrow ; to the children of the kingdom, love and joy and 
peace. Behold, He doth already appear over the mountain; 
His rays doth break through upon the soul ; Error, and Ignor- 
ance, and Perverseness, and liars, and sorcerers, and all who 
do evil, and all ivho by their lives deny that Jesus was the Son 
of God, shall feel those rays burning into the soul like a con- 
suming lire, and the glories of His kingdom shall be made 
manifest even at the Coming of the Knowledge of the Truth 
which is 

THE WORD CHRIST JESUS. 

Where are the children of the King? Arm thyselves and 
prepare for rhe last great conflict before the final conflict that 
shall herald the End of Time and the eternal disenslavement 
of the Son of Man. He, the Faithful and True, calls upon 
those who love Him and who hear His Voice to follow Him. 
(m) Stand forth, that ye be not counted amongst them ! Know 
ye not that ye are the called and chosen to manifest to the 
World His Character, and to fight with Him that battle of 
Righteousness against Sin ? Do you not hear the Voice of 
your Leader and His myriads of angels within your own Soul, 
calling you to this conflict with them against this Man of Sin ? 
Arm thyself with His faith ! encompass thyself about with 
His faith in the Word ! believe on Him ! For the day is at 
hand for the casting out of the (n) Beast, which is the Carnal 
Mind ; of the Dragon, which is the (0) Carnal Mind in War, 
and of the False Prophet, which is the Carnal Mind's interpre- 
tation of The Word. Put thy trust in Jesus, for none can stand 
before the coming of Him in the strength of the Truth, except 
those who trust in Him. Before His coming all that is of the 
flesh must wither and be cast out. In Plis hand is the 
ip) Sword of the Spirit, even the Sword of Truth ; and 
Lust, and Greed, and Selfishness, and Debauchery, and 
Crime, and War, and Spiritualism, and Error, and 

(m) Eev. xviii. 4. (n) Rev. xix. 20. (0) Eev. xx. 2. (p) Rev, 
xiii. 10. 



408 THE MANI]?ESTATlON Ot THE IDEA. 

Theosophy, and Mohammedanism, and Buddhism, and Con- 
fucianism, and Injustice, and Tyranny, shall flee before His 
scorching rays with the terror of the darkness of Eternal 
Night as their portion ; and hell (the grave) shall receive the 
spirits of the flesh, and world, and false prophecy, and they 
shall be cast out, and they who are one with them and are 
them. Kings and their armies, systems of religions and their 
devotees, beliefs and their adherents, all men and all things 
who deny by their lives the true King and His army. His reli- 
gion and His devotees. His faith and the faith of His adherents. 
His Word and that Word's teachings, shall feel the terror of 
His absence from their own lives and the consequent presence 
of him who is darkness indeed. What ! Are you His dis- 
ciple? Stand forth, then, without fear. See the soldiers! 
what subHme faith in their Leader! Hold fast to that Faith 
wherewith He hath begotten thee, for the Truth is growing 
brighter and brighter above the Eastern horizon ; the glorious 
Orb of promise sends forth His illuminating rays, making 
glorious the morning sky ; the whole earth betokens His Com- 
ing; His face sm.iles on His beloved children with beneficent 
love ; they face to the front ; they look to the Father above for 
help; their souls thrill within them at the knowledge of His 
sure coming. There goes up a glorious shout of faith. He 
is their Deliverer. Hail! All Hail! The King! The King!! 



CHAPTER XL. 



Gkthsemane. 



Matthew xxvi. 36-47: 

"Then cometh Jesus with them unto a place called Geth- 
semane, and saith unto the disciples, 'Sit ye here while I go 
and pray yonder.' 

"And He took with Him Peter, and the two sons of 
Zebedee, and began to be sorrowful and very heavy. 

''Then saith He unto them, 'My soul is exceeding sor- 
rowful, even unto death; tarry ye here and watch with me.' 

''And He went a little further and fell on His FACE and 
prayed, saying, 'O My Father, If it be possible, let this cup pass 
from me ; nevertheless, not as I wilt, but as thou zvilt.' 

"And He cometh unto His disciples and findeth them 
ASLEEP, and saith unto Peter, 'What! coidd ye not watch zvith 
me one hour?' Watch and pray, that ye enter not into temp- 
tation; the spirit is indeed willing, but the flesh is weak. 

"He went away again the second time and prayed, saying, 
'O My Father, if this cup may not pass away from me, except 
I DRINK IT, thy will be done.' 

"And He came and found them asleep again, for their eyes 
were heavy. 

"And He left them and went away again, and prayed the 
third time, saying the same words. 

"Then cometh He to His disciples and saith unto them, 
"Sleep on now and take your rest ! Behold, the hour is at 
hand, and the Son of Man is betrayed into the hands of sin- 
ners. Rise, let us be going; behold, he is at hand that doth 
betray me.' 

"And while He yet spake, Judas, one of the twelve, came, 
and with him a great multitude with swords. and staves, from 
the chief priests and elders of the people." 



4IO THK MANIFESTATION OF THK IDEA. 

Matthew xx. 20-22: 

"Then came to Him the mother of Zebedee's children 
with her sons, worshiping Him, and desiring a certain thing 
of Him. 

"And He said unto her, 'What wilt thou?' She saith unto 
Him, 'Grant that these, my two sons, may sit, the one on the 
right hand, the other on the left, in thy kingdom.' 

"But Jesus answered and said, 'Ye know not what ye ask. 
Are ye able to drink of the cup that I shall drink of, and to be bap- 
tised zvith the baptism that I am baptised withf " 

Romans iv. 20-25 : 

"He (Abraham) staggered not at the promise of God 
through unbelief, but was strong in faith, giving glory to God, 
and being fully persuaded that what He had promised He was 
ahle to perform. And therefore it (his faith) was imputed to 
him for righteousness. 

"Now it was not written for his sake alone, that it (right- 
eousness) was imputed to him, but for us also to whom // 
(righteousness) shall be imputed if we believe on Him that 
raised up Jesus Christ from the dead; 

"Who was delivered for Our Offenses and was raised 
again for Our Justification." 

2 Corinthians v. 21 : 

"For He hath m.ade Him to be SIN for us, who knew no 
sin, that we might be made the righteousness of God in Him." 

Galatians iii. 13: 

"Christ hath redeemed us from the curse of the law, 
being made a curse for us." 

I Peter ii. 24: 

"Who of His own self bare our sins in His body on (or to) 
the tree, that zve, being dead in sins, should live unto righteous- 
ness, by whose stripes ye zvcre healed '' 



GETHSEMANE. 4II 

I John iii. 5: 

"And ye know that He was manifested to take away our 
sins, and in Him is no sin." 

Hebrews ix. 28: 

"So Christ was once offered to bear the sins of many: and 
unto tJicni that look for Him shall He appear the second time 
ZL'ithout sin unto salvation." 

Matthew viii. 16, 17: 

■'When the even was come they brought unto Him many 
that were possessed with devils, and He cast out the spirits zvitJi 
His WORD and healed all that were sick. 

"That it might be fulfilled which was spoken by Esaias the 
prophet, saying, 'Himself took our infirmities and bare our sick- 
nesses.' " 

John xi. 33-36: 

"When Jesus therefore sazv her weeping and the Jews 
also weeping which came with her. He groaned in the Spirit 
and was troubled (or, He troubled Himself). 

"Jesus wept. 

"Then said the Jews, 'Behold, how He loved him/ " 

Mind, that mysterious, unseen, unknown, yet ever present 
spiritual entity, that force which can not be perceived by any 
of the five senses, yet gives consciousness to all of them, that is 
one with the flesh and thus is flesh, that sprang into being as 
Man when God set to going in rhythmic harmony and unity 
the organism or protoplasm which He had fashioned by the 
fiat of His Word, and which is dependent upon that Word for 
its life and that life's perpetuity, encompasses the World and 
its name is — Spirit. 

God is Mind. He is the Supreme Mind. The affections, 
desires, inclinations, loves, hates, etc., are the manifestations 
of the Spirit of that Mind ; hence that Mind's direction is the 
result of the Spirit that animates that Mind and controls it. The 



412 THE MANIFESTATION OE THE IDEA. 

Spirit of tiiat Mind, even God, is the personification of the 
seven spirits of Wisdom, Truth, Majesty, Power, Justice, 
Mercy, and Love. These meet as One in that Mind's Spirit, 
or the Spirit of that Mind, and are One Spirit. This Spirit is 
the Holy Spirit of God the Word. Thus we see that the Holy 
Spirit is not a separate spiritual entity from God or the Word, 
but is the Spirit by, in, and through which all purposes are con- 
ceived in that Mind (God) and carried through to completion! 
The Word is not a separate spiritual entity from God, but is the 
Supreme Force (God) by which the purposes of that Mind 
(God) are executed. It is the completeness of Power in a 
Personality. It is a term or word expressive of the absolute 
personification of Control of all thing^s in a Personality. God's 
Existence being the Word. He Exists. That Existence is 
the Word. As long, therefore, as He Exists, His fiat exists 
in Him as Him, and there needs but the occasion for its manifes- 
tation. There is not, therefore, three spiritual entities or per- 
sonalities existing as God, each exercising the prerogatives of 
God, but three terms or words, expressive of the fullness of 
completeness of that One Mind — God the Father, God the 
Word, God the Holy Spirit. 

God Existing, all things which were created imaged that 
Existence. Mind thus began to be made manifest in Matter. 
All things that were created imaged in a degree that Mind, 
but since none of them made manifest that Spirit, they were 
no part of it (Him). Thus we have Matter and Mind living 
as one, and this matter and its mind forever separated from the 
Supreme Mind because of its antagonistic Spirit. When God 
created Man, Man received Mind because of that Supreme 
Mind which Existed. This Supreme Mind templed itself 
within his mind. It abode not in Man only, but in all things. 
But while it abode in all things, only that mind could abide in 
it (Him) which had a Spirit like His Spirit. If that Mind 
would have His Spirit, then they would have the same Mind 
and Spirit, and having the same spirit that mind would be the 
Word. It is seen, therefore, that to abide where He is and in 
His kingdom and to receive the truth which abides in the 



GKTHSKMANK. 415 

Spirit of Truth, one must come into harmony with that Spirit. 
Now it is possible for the Mind of Man to abide in the Mind 
of God to that extent as to receive truth in a degree, but at the 
same time while receiving the truth from the Spirit of Truth to 
not perceive that the Spirit of Love is one with that Spirit of 
Truth,, and agonize accordingly. .This was the agony of the 
rich man, as will be shown in the article relating to it. It is 
clear, however, that the strictly carnal mind can not enter or 
abide in the Mind of God, for their spirits are antagonistic. 
Thus the animal mind and world are forever separate and apart 
from that Mind (even God), although God dwells in them. It 
is seen, moreover, that it is a Condition of Soul (Mind) that 
either gives the Mind of Man entrance into or debars it from 
that Supreme Mind. 

God has imaged this truth in the things of this world, in 
the law governing the transmission of light, sound, and images 
of things close and distant. It is not the object of this book 
to deal with questions relating to law as governing matter, 
except as necessary to make plain the truths of the Book. 
Now, when you see a natural object which is close to you, it is 
because your optic nerves are attuned in harmony with the 
vibrations in the etheric atoms which are beating upon those 
nerves, the vibrations of those etheric atoms being attuned in 
harmony with the vibrations of the etheric atoms composing 
the thing seen. If the optic nerve is not in a condition to 
receive these vibrations, you will not see these objects. You 
can not. If the optic nerve is in a condition which makes it 
possible for you to see and receive these vibrations in part, you 
will receive an uncertain and deceptive impression of them. 
If your nerves of hearing are attuned in harmony with things 
close, you will hear the sounds ; otherwise, you can not. If 
your nerves of hearing or seeing are attnned in harmony with 
things far distant, you will hear and see them while blind to 
things close at hand. The absolute necessity for communica- 
tion between two persons far distant is that there may be 
brought about such a physical and mental relationship between 
the two as to make them absolutely proof against the vibra- 



414 I^HK MANII^ESTATION OF THE) IDElA. 

tlons begotten in the etheric atoms by all else. Etheric atoms 
are the primal existence of all things. They exist in the body, 
the air, all elements, all things. Thus all matter, while divided 
up into millions of diverse objects and many elements, is really 
all one piece. The vibrations begotten in the etheric atoms 
which constitute the human body act upon the etheric atoms 
which environ that body, and it is possible for this motion to 
be continued on through stone walls, mountains, and even the 
earth, and be received and taken up by another body attuned 
in harmony with them. Do you not know that you see the 
thing that is one foot from you because of the condition of 
your nerves ? If your entire nervous system could be brought 
to harmonize with conditions far distant to that extent as to 
entirely cut off, as it were, all communication between the 
nerves of your body and the vibrations begotten by the objects 
immediately environing it, do you not see that you would see 
those things, no matter how far distant? Do you not see that 
the same law that made you see the thing one foot away made 
you see the thing one thousand miles away? that it is a ques- 
tion of condition of soulf of Mind and body? Why, the X-rays 
are nothing but the vibration of etheric atoms begotten by a 
generator, acting on the etheric atoms which compose the 
flesh and bones of the body. They develop in the 
etheric atoms of the body vibrations conforming in their 
area to the vibrations necessary to impress on the sensitized 
plate their condition. The bones of the body impress them- 
selves on the sensitized plate the least because their inherent 
motion is harder to overcome than that which is of the flesh, 
l^ight is etheric atoms in motion, and the reason they show a 
v/ave course is very simple, namely, as the first etheric atom 
is intensified as to area of motion, it acts on the etheric atoms 
which are in its front (for light pursues a course straight 
ahead) ; these present a resisting force, the motion is therefore 
made to incline upward or downward, until the resistance 
above or below forces it back again. Thus it goes so far for- 
ward gently inclining upward, then so far forward gently 
inclining downward, then upward again. The wave will not 



J 



GETHSKMANK. 415 

always be the same exact length, because the force existing 
in the vibrations may not be the same, or the resisting force at 
all points the same. 

Now all thought is of the mind. It is therefore Spirit. It 
does not travel, flatter communicates to matter through mat- 
ter. Mind communicates to I\Iind through Mind. If the 
physical being is in a certain condition, it will be in harmony 
with certain sensations. If the mental being is in a certain 
condition, it will be in harmony with certain thoughts. 
But since the mind has its seat in the brain and is 
one with the flesh, there must be an environment for the nat 
ural man to harmonize witli the spiritual or mental condition. 
There is no such thing as Space considered in connection with 
mind, for as space represents the distance between two material 
objects, so the condition of the mind represents the distance 
between one mind and another mind. 

Let us apply this to Christ and the woman of Samaria. 
Remember this, that God is the Supreme Mind. That He 
lives in all things, but only that mind lives in Him which has 
His Spirit. That the Mind of Man, while filhng to the full 
the flesh and livmg as the natural man, also sweeps on beyond 
the natural man, and abides in God. Jesus, the Christ, being 
God manifest in the flesh, was forever conscious of the two 
worlds in which He abode. The Mind (God), ivJiich was Him, 
lived as Spirit only in the Spiritual Kingdom, but it also lived 
as flesh in the flesh's kingdom. The flesh was the dividing 
line between His humanity and His divinity. While He, there- 
fore, abode in all things because of His divinity, yet because 
of His flesh He abode only m the flesh, and as a Man of Nature. 
or natural man, was subject to nature's laws. The natural 
man, zvhich He was, could not sec the soul or mind within that 
woman because it is impossible for the natural man to see 
spiritual things or spiritual existences ! When, however, the 
eyes of the natural man impressed upon the braiii through th? 
optic nerves the sight of the physical woman, the ^lind which 
had its seat in that brain at once became alert to its power, 
and the real woman, even her mind with all its historv, stood 



4l6 THE MANIFESTATION OF THE IDEA. 

before Him, and He read it like a book. His physical being, 
being the perfection of sensitiveness to material conditions or 
vibrations, at once received in their fullness the vibrations 
which were impressed upon His brain by His nerves as 
regarded the woman's physical being, and His Mind, which 
had the perfection of sensitiveness to all things that affected 
that brain in which it had its seat, and the perfection of dis- 
cernment as to the things which were spirit, at the one glance 
was simvdtaneously conscious of both the woman's physical 
presence and the soul within it. 

Now while the voice is not transmitted over the telephone, 
but only the vibrations begotten by that voice, so the thoughts, 
spoken words, etc., are not transmitted from one place to 
another, but the vibrations begotten by these. When a Man 
thinks a thought his whole nature responds to it and impresses 
upon the etheric atoms which environ it vibrations in harmony 
with the thought. These will impress themselves upon that 
body open to their reception, and thence through the brain 
upon the mind. All the evil thoughts begotten in the mind, 
therefore, act on the brain and are transmitted in all directions. 
Every oath uttered, every foul deed committed, is subject to 
the same law. 

It will be seen, therefore, that it is possible for a Mind to 
have impressed upon it, through the brain in which it has its 
seat and the nerves which lead to that brain, the vibrations 
of the composite body of mankind, and if these vibrations were 
impressed upon the brain in composite form, as One Whole, to see 
sinmltaneously with that impression the One Composite Mind of 
Humanity! 

It will be seen, motcovct, that if the Mind which has 
mirrored before it the Composite Mind of Humanity has 
mirrored before it at that time only that which is Vile and 
Impure and Unclean in that Mind of Humanity, and that 
Mind would be absolutely Pure and Holy, that it would feel 
all the agony and shame of its condition, without surrenderingf 
to it or havingf any of its guilt 1 1 1 



GETHSEMANK. 417 

Seeing how the unseen are made visible, we see one might 
be able to tell you of events in your life known only to yourself. 
It is even possible for one to have mirrored before his mind's 
tye one he has not only never seen, but one who is dead, if 
there be some one living on the face of the Earth in whose 
mind that face and form live as a remembrance. Thus the 
witch of Endor saw Samuel as an old man in a long garment, 
because he thus lived in the Mind of Saul who had known him, 
and whose mind at that time was full of him (Samuel) ; and 
she received this knowledge by reading his mind, and they 
both received the knowledge of the events that were to follow 
by their minds being brought into that condition which made 
them open to the reception of the truih. 

When these vibrations which are generated by the mind 
of one individual present themselves to the one upon whom 
the mind of the projector is fixed, they will seek, of course, to 
so impress themselves on the mind (through the nerves and 
brain) of the other as to make that mind entirely subjective to 
them and in harmony with them. Two persons experimenting 
along this line will find that the first impression made upon the 
mind of the receiver will be a faint glare of light, caused by the 
increased vibrations of the nerves of sight at their seat, namely, 
the brain ; but if the person receiving these vibrations is able 
to give his entire being up to them, it will result in his entire 
being being attuned in harmony with the being of the trans- 
mitter, and he will see his face and hear his voice. If he will 
reply to that party, the reply will be received by the first party 
in the same way, and the result will be that they will see each 
ether face to face, and talk to each other in voices audible and 
heard, but to them only audible. Moreover, if each one, when 
in this receptive condition of mind, can entirely forget their 
own environment, or become oblivious to it, such as the fur- 
nishing of the rooms, etc., becoming entirely oblivious to their 
own environment, they will see distinctly the environment of 
the one to whom their mind is subject, and the furnishings ot 
the room, etc., will be as plainly seen as though present there 
in person. This is because of the complete subjection of their 



41^ THE MANIFESTATION OE THE IDEA. 

mind, and therefore their whole being, to the mind of the trans- 
mitter, and that transmitter's environment, every etheric atom 
of which was vibrating in harmony with their (the transmit- 
ter's) mind. 

It will be seen, therefore, that stone walls, mountains, the 
earth or no other thing stands as a barrier to the transmission 
of these vibrations, lor the things in motion, etheric atoms. 
Compose all things, and are always in touch and subject one to 
the other. Moreover, it will be seen that if one attunes their 
nerves of sight to the vibrations that exist in those things in 
which we can see no light, we would see light therein also. If 
we could attune our nerves of sound to the vibrations of the 
atoms that compose the rock, the iron, or what not, we could 
hear them. The animal hears that which we hear not. The 
owl and the bat and the mouse and many other things of life 
see light and pursue their course without fear of disaster on a 
night so dark that we can see no light. The light is there, but 
our nerves of sight are not attuned in harmony with it, and we 
see only darkness! You can see the spiritual truth that gives 
this life, can't you ? 

Now it frequently happens with some minds that when 
some one is talking to them their minds seem to anticipate 
what is being said, as though they had previously experienced 
the same thing, Theosophy has laid great claim . by this to 
prove a previous material existence, as Spiritualism has sought 
to give itself life by the phenomena of thought transmission, 
etc. As a matter of fact, it is caused by the mind being more 
alert to itself than to the sensations. Thus it anticipates the 
sound or view its nerves of sensation are bringing to it, before 
it is actually conscious of the merely mechanical reception of 
these. 

We have seen how thought may be transmitted from one 
human being to another. But there is a greater subject which 
IS allied to this, but which has not yet been treated of, namely, 
how God, the Supreme Mind, talks to Man, and the phenom- 
ena of visions, prophecy, angelic messengers, etc. One needs 



GKTHSKMANK. 419 

to bear all these well in mind, for they all have a bearing on 
the agony in the Garden. 

It has been shown clearly. that the condition of the physical 
and mental man had everything to do with thought transmis- 
sion in a physical sense. How much more so will this law 
reign when it comes to contact of Mind with Mind. In God 
there reposes the truth as to all things. Eternity being His 
Being, all things of Time are ever present before Him. He is 
the Creator of Time, and therefore of all things of Time. In 
Him, therefore, is embodied as His possession the knowledge 
of all things. He is the Idea in whom, all the ideas which relate 
to Time found their birth. For the Soul or Mind of Man to 
receive these ideas and this knowledge it is but necessary that 
Man shall give full life to his mind which abides in that Mind, 
even God. Every advance that Man has made has been 
because of Man's Mind abiding in that Mind where Truth 
abides. God gives to Man the truth or idea which he sought 
and with which his soul is in harmony, according to its condition, 
and Man interprets according to that condition. Man advances 
and progresses because of his interpretation, and as each inter- 
pretation by man of these ideas or truths or God is a higher 
one, man naturally advances onto higher ground, and to a 
higher ideal of life, even as regards the temporal life, and this 
higher elevation places Man in a position to get a still higher 
conception of the Idea which exists in God as God, and he 
again advances upward towards the fullness of all ideas, even 
the Idea, even God, even Man become the Idea, even God. The 
animal mind responding to the Idea, even that Mind, accord- 
ing to its nature, which is strictly of the Earth, advances not at 
all, and builds its nest or home to-day as in the beginning, and 
attends to its wants in the same way, its resources of mind 
being adequate to its law of being and its needs, as God, who 
gave it being, foreordained it should be. God being the Idea, 
and that Idea being the Word, His pre-existent fiat is fixed 
on all things. - The more perfect the animal is, according to its 
specie, the more perfectly will it respond by its acts to the 
Perfect Idea, according to its nature. Thus the moth that 



420 THE MANIFESTATION OE THE IDEA. 

^selects a certain leaf as the home for its young at a certain 
season of the year, and binds the stem of that leaf firmly to the 
twig on which the leaf is, and then deposits the egg inside, and 
then closes firmly the open end with a stopper glued tight with 
a glue of its own manufacture, had all these ideas or truths 
impressed on its mind and being by that Mind which abode in 
it, but which was no part of it. It dies and ceases to exist, but 
that Mind which, back and above it, gave existence to it lives 
on Eternally. The ideas or truths impressed upon its being 
never came to it as such, but were impressed upon every attrib- 
ute of its being, according to that being's formation, and the brain 
sent to every part of that body sensations in harmony with that 
impression, and it carried the work through to completion 
without ever comprehending the idea, although doing its work. 

Now the Mind of Man, abiding in God, will receive the 
truth or idea, as it exists in Him whenever he can bring his 
soul into such a relationship to God as to be one with Him as 
regards that one truth or idea. But since Man is not spirit 
only, but flesh and spirit, and lives as a natural man, it is abso- 
lutely impossible for rhe interpretation, at first, of that truth or 
idea to take on any other form than that which would be intel- 
ligible to the natural man. Neither is it possible for the mind of 
man to receive the idea until his mind is in such a condition as 
to miake it open to its reception, and since the mind and body 
are one, it is necessary that the whole man, physical and spiritual, 
enter into a state of being analogous to the idea or truth pre- 
sented. 

When the idea or truth is presented to Man, the Mind 
v/hich abides in God receives it, but immediately, simultane 
ously with the reception of the idea, that mind, which also 
abides in the flesh and lives as the natural man, interprets that 
idea according to that mind and its condition. Thus it hears a 
voice speaking in the language it knows, using the phrases and 
terms with which the natural man is familiar, and sees mani- 
fested in a vision certain animals or other creatures or figures 
which best embody in themselves characteristics zvhich typify or 
symbolize truths or ideas. The truths or ideas the spiritual man 



GKTHS:eMANK. 421 

sees, the natural man can never see them as such, but the nat- 
ural man, being one with the spiritual, sees only the natural 
man's conception or interpretation of them. 

To receive the vibrations in matter the nerves must be 
brought in harmony with them. The nerves will receive only 
those vibrations with which they are in harmony. All else is 
barred. They are open to the reception of no other. The 
?^Iind will receive onh' that idea or truth which its condition 
brings it in harmony with. It can receive no other. Neither 
in this life nor in. the one to come. 

The environment which environs man here affects his 
mind as in the (t) dream of Joseph, when the eleven stalks of 
corn made obeisance to the one. The stalks of corn came 
into his dream as part of the truth, no doubt because his mind 
had been occupied during the day with the thoughts of the 
day's employment. The treatment he received from his broth- 
ers also occupied his mind, and, lying down to sleep, this con- 
dition of mind placed his mind in just that mental position to 
receive the kind of vision he did. The truth was that his 
brothers should some day make obeisance to him. The 
greater truth was that some day the twelve apostles should 
make obeisance as the representatives of the twelve tribes to 
One greater than Joseph. The Great Truth was that the 
Word, as typified and as delivered by the twelve apostles, 
should fill the souls of the twelve tribes of Israel, even the 
children of the kingdom, and that they, with this Word in 
their heart, would make willing obeisance to the Brother whom 
they had sold through greed. He received not the completed 
truth ; he received his interpretation of that truth according to 
his mental condition. 

Samuel's mind was in just that position or condition that 
made it open to the truth that God needed him. This truth so 
forced itself upon his mind that it came to him in the form of a 
call, and he, interpreting this truth, which was in all truth the 
Voice of God, heard his name called, (i) Christ's Mind, being 
thoroughly in harmony with God's Mind and One with Him, 
(0 Johnxii. 28,, 29. 



422 th:^ manifestation of the idea. 

heard that Voice and interpreted it truly, while those who 
stood by said it thundered, and others said an angel spoke. 
(/) Saul and his soldiers all heard the Voice, but only Saul saw 
the Vision of Christ Himself. 

The prophets of old prophesied, but understood not their 
own symbols of prophecies. How could they understand, see- 
ing only these symbols, which w^ere the natural man's interpre- 
tation of spiritual things? They could not understand unless 
they were able to look beyond the natural man (mind) and his 
symbols and see the spiritual things which these symbolized. 
Thus they had to (k) seek from the same Fountain of Truth 
which gave them the prophecy that prophecy's interpretation. 
John wrote Revelation, but the interpretation of these visions 
may have not been knozim to him. 

As stated before, the mind must be in a receptive condi- 
tion before it can receive the truth from God, and the environ- 
ment, material environment, has a great deal to do in bringing 
about that receptive condition. To illustrate : The mind that 
receives the truth of the condition of that soul which is in direst 
poverty as regards God and His kingdom, would not neces- 
sarily have to be suffering from direst poverty as regards the 
things of this life, but it would have to enter into a state of 
being w^hich w^ould be analogous with the condition (mental) 
of one who was suffering from direst poverty. Thus God is 
represented as telling (a) Hosea to ''take unto himself a wife of 
whoredoms and children of whoredoms," etc. Not that God 
commanded that, far from it, but for the prophet to bring his 
mind into a condition analogous to such a state when_ it would be 
in that condition which would make it capable of receiving 
the truth he received ! John was placed on an island, a barren 
rock, to receive the revelations. This was in itself symbolical. 
The island of Rock was the Earth brought forth on the Sea of 
Time ; John, Humanity cast forth on this barren rock, desti- 
tute of food for the soul, a dreary waste unable to minister to 
the wants of the soul. Not from below, but from above, comes 
the Food for the Soul, the Life not in the Earth, but in Him 
(7) Acts ix. 4-8. (fc) 2 Peter i. 20, 21. (a)Hoseai. 2. 



GKTHSKMANS. 423 

who is above. The Jewish mind of John gave form to the 
truth according to his natural mind, hence he saw that which 
spiritually mteroreted means 'Xust of the Flesh," as a woman 
with this inscription, ''Mystery, Babylon, the Great," etc. Who 
but a Jew would have seen the name as Babylon ? 

(b) Jacob felt within his own soul God's condemnation of 
his evil act by which he robbed Esau of his father's blessing 
and deceived the father into giving the blessing. It was the 
struggle within his ow^n soul of that dual entity within the one 
personality, of the son of the bond woman and the son of the 
free, of the child of the pit and the child of the kingdom, that 
threw Jacob's thigh out of joint. It was the mind of Jacob 
wrestHng with the Spirit that judgeth all men. The struggle 
was Spirit against Spirit. It was the flesh suffering because 
of its oneness with the spirit, or mind of man, that felt within 
Itself the effects of that inward struggle of the spirit, and had 
registered in its person at the precise spot where the exertion is 
the most excessive in a fleshly struggle, the effects of that inward 
struggle. There can be no inward struggle of the sold as intense 
as zvas that of Jacob's, that will not leave its mark upon that part 
of man's physique or anatomy which is best in harmony with the 
truth embodied in that struggle. It may be the eye, reflecting 
the struggle of the inward man for spiritual perception ; it may 
be the foot, reflecting the struggle of the inw^ard man to pro- 
gress or advance ; it may be the {x) body, reflecting the struggle 
of the inward man within whose soul Truth and Error fought 
for the mastery. 

The Truth, which is God, Jacob saw. He therefore saw 
God. Yet he saw not God as He is. He saw not Truth as 
Spirit. He saw not God as the soul of man, freed entirely 
from its carnal nature, will see Him. He saw the Truth as a 
man having a human form, because his Condition, his State of 
Being, being that of a naturai. man, he saw according to 
THAT CONDITION. He could uot sce Truth embodied in a 
living personality in any other form than as a man. 



(6) Gen. xxxii. 24-28. (x) Luke xxii. 44. 



424 TH^ MANIFESTATION OF THE IDEA. 

The more sensitive the mind of an individual along a 
certain line of action the more intense will be its realization of 
an action of that character. Thus the capacity for sorrow 
depends altogether upon the sensitiveness of that mind to 
grief. If the mind of a certain individual is a mind of but 00c 
attribute, and that is the attribute of sympathy for grief, and 
that attribute is fully developed until his soul has in it the 
perfection of sympathy for grief, then that soul would be con- 
tinuously overwhelmed with the sorrow of the world. But 
having no other attainment of mind in equipoise with it, it 
would be the mind of an imbecile. 

If we take an individual mind and consider that all the 
faculties of that mind are at equipoise one with the other, we 
have what we call a well-balanced mind. If we continue to 
develop that mind, always maintaining that equipoise, we will 
find that that mind will grow more and more sensitive to all 
the emotions to which human nature is heir. If we continue 
the development of that mind until every attribute of that mind 
is absolutely and pre-eminently perfect, it will be in absolute touch 
with all truth, both as it exists in Nature and Nature's God. 
and will have that perfection of sensitiveness of mind which will 
make it the citadel against which all the evil of the World will 
array itself, and to which all the good in the World will fly for 
companionship. It will be the Lake in which will be mirrored 
the Sorrow of the World. The Embankment against which 
will beat in tefrific fury the angry emotions of a carnal world. 

If we then consider that soul, thus developed, and thus 
made absolutely pure and perfect, the abiding place of The 
Word, and made The Word, then we have the Eternity of All 
Things ever present in an absolutely perfect soul which, 
because of that perfection of soul, has the perfection of sensi- 
tiveness to all things in conjunction with the perfection of 
knowledge of all things. Such was the soul which was the 
mind of Jesus, which was the Son of Man, even as the Word, 
one with that mind which was the Son of Man, made Him also 
The Son of God. 



GKTHSEMANS. 425 

Thus, when Jesus, brought into sympathetic touch with 
the World through His sympathy for the sisters of Lazarus, 
wept, it was the sympathetic agony of a soul in touch with all the 
sorrow of the World. Not the sorrow of that present world 
only, but the sorrow and anguish of all the Past and all the 
Present and all the Future, even your sorrow, because of The 
Word, even the Truth, which He zvas, and which made all sor- 
row ever present with Him in whose Eternity of Being Time 
was annihilated and had no existence. Thus the sorrowing 
mother of to-day, weeping over the lifeless clay wherein once 
dwelt the loved entity she called her child, finds in Him an 
ever-present sympathetic Friend, who, in His own sensitive 
soul, agonised because of her sorrow, which weighed upon His 
soul then even as it does upon her soul now. Think you He 
knows not the exquisite agony of your grief when He bore that 
very Same grief f 

The grinding misery of poverty that weighs down the 
soul of the sorely tried father or mother, and which floods 
their hearts with tears for their loved ones because of the mor- 
row which they know not of, found Him in those days of long 
ago when He bore His own poverty and witnessed the poverty 
of His mother whom He was compelled to intrust to His dis- 
ciple for maintenance at His death, and through His own pov- 
erty His soul received unto itself your anguish of soul for your 
poverty, and bore in His own sensitive soul, as He bore all 
the anguish of the world caused by Poverty from the begin- 
ning to the End of Time. 

As His soul was overwhelmed by the sorrow and sin and 
suffering and crime that environed Him, and swelled with 
Indignation, within that Indignation was the indignation of the 
World, Past, Present, Future, even your indignation "for the 
evils you can not overthrow. 

Within that body of flesh dwelt the fullness of God. As 
Jacob suffered the dislocation of his thigh because of the strug- 
gle within, of the spiritual against the carnal, so in that awful 
struggle in Gethsemane's garden, when the Life of all life 
condemned the life of carnalism which is of the flesh, the life 



426 THEJ MANIFKSTATION OF THK ID^A. 

of the flesh, even the blood, crimsoned that suffering body's sur- 
face. As Jacob's body suffered because of its oneness with the 
mind, and as his mind suffered because of its oneness with the 
flesh, so the body of Christ, even His flesh, suffered because of 
its oneness with His Spirit, and His Spirit, even His mind, 
suffered because of its oneness with the flesh. 

As in the Heaven of heavens there dwells a Being in 
v/hom centers all that is pure and holy and lovely, a Being 
Vv'ho is the Source and Author of all goodness, so in the garden 
of Gethsemane there agonized one in the :?lHSH in whom all 
these were personified. God, the Universal God, the Father 
of all Humanity, the Infinite Being in whom Love of Right- 
eousness is personified, whose throne is the Heaven of heavens, 
and whose nature is hatred of evil, was personified in that suf- 
fering soul whom He called Son and was Him. The Kingdom 
of Heaven is a spiritual kingdom. Into it can not enter any- 
thing carnal, anything of the flesh. In that kingdom Our 
Father moves and has his being. In that kingdom is eternal 
Peace, Joy, Happiness. These 'are its fruits. Nothing can 
ever enter there that can mar or take away the eternal presence 
of these fruits. Arrayed against our Father in eternal antag- 
onism is that which is not spirit, but flesh, and the influences 
which developed out of that. Secure in His kingdom, the 
hatred of the enemy, the evil that is in the enemy and is the 
enemy, is powerless to disturb the Eternal Joy of His Being, 
for flesh and blood and the influences which are the outgrowth 
of them and are Jinked inseparably to them, (y) can never 
enter there. Within the flesh, within the carnal mind which 
is the mind of flesh, live those forces from which spring evil 
and evil's angels, even Despair and Woe and Anguish and 
Sorrow and Death. 

The flesh nez'cr could enter the spiritual realm; the flesh never 
ccidd become Cod; the flesh never could become one with the Spirit; 
it never can enter there; its life is of the Earth Earthy. But 
God could leave His Kingdom which has as its Liee 
Eternal Joy of Being, and become elesh, and by becom- 
(y ) 1 Cor. XV. 50. 



GKTHSEMANB. 427 

ING FLKSH ENDURE ALE THE AGONY TO WHICH HUMANITY IS 

KEiR. God in Humanity only, living as His Son, could endure 
the temptations, trials, sorrow, misery, poverty and agony 
which are the fruits of the fleshly or carnal mind. God as the 
Father never did and never can. So the Eternal God, the 
Everlasting Father, animated by that immeasurable Love 
which is His Being, responding to the demands of the Spirit 
of Justice which declared that His children should know The 
Way, giving attentive ear to the counsels of Wisdom, working 
in harmony with Truth and Mercy, with all the Majesty and 
Power of His Being, all of which are the spirits of His Spirit, 
even the Holy Spirit, emptied Himself of His knowledge of 
all these and became flesh, grew in flesh and spirit, and in the 
Garden of Gethsemane in the person of His Son, who was 
Him, sufit'ered the agony of the World for Sin because of His 
oneness with that flesh. Not upon neutral ground, not upon 
the field and behind the breastworks of His own kingdom, but 
upon the battlefield and within the country of the Enemy He met 
the Enemy and won. 'Was there ever such love manifested by a 
Father? Was there ever such obedience manifested by a Son? 
Oh, the world is filled with the story of sacrifice, of noble lives 
sacrificed in obedience to the Right. Before them we bow the 
head. His tremendous Sacrifice, incapable of comparison, 
incomprehensible to us who can not conceive of the agony 
which He suffered, dawns upon our minds with its transcen- 
dent splendor of achievement ; the Heavens are ablaze ; the 
most glorious deeds of Humanity disappear before its realiza- 
tion. We lie prostrate in its presence, with our faces in the 
dust ! 

Within that garden of Gethsemane, within the human 
body in that garden, there (3) lived the Eternal God in the 
flesh. Living thus in the flesh, there was arrayed against Him 
who thus lived in the flesh as flesh all that was antagonistic to 
that Holy Mind. 

Within that tortured soul the conflict of Humanity against 
Sin centered. Every nerve of that exquisitely sensitive body 
(z) Johni. 1-14. 



428 th:^ manifestation op the idka. 

uas quivering under the mind impulses generated by those 
evil men, and beating upon that brain with their vicious 
impulses they hurled upon that pure and exquisitely sensitive 
mind their evil condition. Thus His Mind, brought into con- 
scious touch with the Evil in the World through these evil 
impulses, received upon itself and felt bearing down upon itself 
with all its awful sinfulness, the evil thoughts, conceptions, 
imaginings, of the then existing World. The agony of that 
mind was progressive, every moment increasing the sensitive- 
ness of the overwrought nerves to these evil influences, and 
with the increasing sensitiveness of the nerves came the 
increasing consciousness of the presence of this evil to the 
mind and conscious personal realisation of it. 

When Christ perceived Judas leave the table at which 
they ate the last supper, He knew that His betrayal was at 
hand. As an oath, or vile suggestion, or evil deed chills the 
soul of the pure one who hears that oath or vile suggestion, or 
sees or hears of that evil deed, so this knowledge chilled His 
soul. Not with fear of the physical agony, but the chill of the 
soul because of the Sin of all Sins contemplated. The horror 
of the sin itself — the awful horror of the evil in them, which 
was about to bear fruit. Not His death, but the evil that 
caused it. Thus in the very beginning of that agony which 
found its end in the death on the Cross He thought only of them 
and suffered for them! Them and Us! This the chill and the 
horror ! 

When His mind was directed into this channel of being 
because of this knowledge. His whole being took on a condi- 
tion in harmony with it. This brought every etheric atom of 
His being more in harmony with the evil that was in the World 
without, and thus gradually His whole person, soul and body, 
entered into that state of being which culminated in Him 
enduring the Agony of the World because of its sin. It was 
because He endured, because of His Righteousness, the 
unrighteousness of those who betrayed Him, that the vibra- 
tions of the etheric atoms which composed His nerves were 
attuned in harmony with the vibrations their evil minds had 



GETHSKMANS. 429 

generated. The nearer His nerves responded to the condition 
of the vibrations from without, the more His Mind, which was 
Him, bore within itself the evil condition of that from without. 
Every surrender of His Soul to the increasing horror of that 
Evil from zi'ithout made Him nearer that Sin as it, for this very 
horror of that sin would make His nerves enter into a state of 
being more in harmony with the Evil conditions without. The 
more intense His realization of that evil which was being 
pressed upon His Soul (Mind) by His nerves, the greater His 
horror of it. The greater His horror, the nearer his nerves 
came into harmony with the evil without, and the more His 
nerves came into harmony with that evil without, the more of 
it He bore within His own soul. Thus from the very nature 
of the case He was destined to go from one degree of horror to 
another, until ]Ie bore upon His own Soul the Sin of the 
World. He could not escape without overthrowing and deny- 
ing His own Nature. Sinless Himself, because of that very sin- 
lessness He endured the Sin of the World. It was the sinless- 
ness of His own soul that made it possible for Him to realize 
the azvful enormity of the Sin which was pressing upon Him 
and making Him the Sin of the World. This His Agony. 

Within that Soul and one with it was the Lord God The 
Word, and was Him. This Word is forever at enmity with 
evil. His hatred of evil is eternal, and is from Everlasting to 
Everlasting. Every evil impulse, therefore, that beat upon that 
brain, and was interpreted by that mind, placed that Word which 
was zvithin Him and was Him, in antagonism to that mind or 
that sold which was one with that body. As the Evil of the 
World forced itself upon that mind with increasing virulence 
the wrath of the Word within Him and which was Him grew 
more intense in proportion. The increasing sensitiveness of 
that mind to this evil, which, coming from without, pressed upon 
His Soul with tremendous energy, but increased the sensi- 
tiveness of that mind to its Nature and its abhorrence for sin. 
The sensitiveness of that soul became more and more acute, until 
there bore upon it with all its awful sinfulness the Sin of the 
V/orld from the beginning to the End of Time, and God's wrath 



430 THE MANIFESTATION OE THE IDEA. 

for that Sin. For to the Word all things are Ever Present 
and Known, and as His soul became more and more in con 
scions touch with that Word which was Him, the knowledge 
of the Sin of the World developed more and more in that soul, 
and the culmination of that knowledge was the presence 
WITHIN THAT Soul, beating it down to the Earth in its awful 
agony of shame, of all the sin of all time as related to this World, 
and God's condemnation of that sin. Bearing this sin within 
His own body. He bore it to and upon the Cross, and in its 
cruel death paid the penalty for Sin. Not His Sin, but the 
sin which He bore, none the least of which were the sins of him 
who betrayed Him, of those who plotted His betrayal and 
those that condemned Him, and those who crucified Him and 
made merry while the cruel nails were driven in hands and 
feet. He bore the sin of not only the man who may profane 
the name of God, but He bore the sins of a Judas and a Nero. 
He bore the sin of the world to and upon the Cross, and in the 
Sacrifice there made manifest opened up the Way for (a) all 
VAen to receive eternal life and become Sons of God. Sinless, 
He bore our sins, that we, being condemned to death because 
of our sins, might escape that death through Him in whom 
there is no sin. All men are sinners, hence all men are con- 
demned to death, for that is the penally for sin. Death means 
banishment from God, for God can have nothing in common, 
hence no communion, with the (h) soul that sins. The fleshly 
mind is eternally dead to God. Sin is of the flesh. He who 
sins is of the flesh, and such a soul will be eternally dead to 
God. What atonement can the man make who sins for his 
sins ? He can die and in death make atonement through hav- 
mg paid the penalty, says one. Truly, but having met death 
because of that atonement, wherein is the reward of that atone- 
ment? There can be none, because the atonement would 
cease to be an atonement if it was rewarded with Life, because 
death and not life is that atonement. All men being sinners, 
they are under condemnation ; the condemnation being death, 
and the penalty for sin being death, and the only atonement 
(a) Johnxii. 32. (6) Rom. vi, 23; ^zek. xviil. 4. 



GKTHSKMAN^. 43 1 

that the sinner can make for sin being death, — that is, ban- 
ishment from God, — he will forever be banished from God 
because of that atonement. As frequently stated, sin being 
of the flesh, and the fleshly or carnal mind being forever 
debarred from the Place where God is, man as a sinner will be 
forever debarred from the presence of God because of that 
Mind's Carnality, occasioned by his sin. He can never escape 
that banishment of himself, because his sin is the cause of that 
death, and, abiding in him, will forever keep him separated 
from his God and confined to the carnaIv KSTaTe;. His banish- 
ment from God does not remove that sin, because that sin still 
remaining, is the cause of that banishment. The criminal who 
has committed some crime and has his. life taken on account of 
it, has paid the penalty which the law imposed, but having 
paid the penalty he is eternally dead. He has made the atone- 
ment which the law requires, but his existence terminated with 
the atonement. His ceasing to exist is part of that atonement, 
and it would not be complete, and the penalty would not be 
paid and the law would not be fulfilled if he did not forever 
cease to exist. Thus the Law doth condemn the carnal to 
eternal destruction from the face of God. Sin being of the 
flesh, and man having sinned, man has surrendered his soul to 
the flesh, is under condemnation of the Law because of that 
offense or that oneness with the flesh, and to fulfill the law 
must be eternally separated from God, because the Law is 
inexorable in its infliction of the penalty on the flesh. In Right- 
eousness the Law doth condemn all flesh (from out of which 
comes evil) to eternal separation from Him in whom all Law 
is personified. 

The criminal who pays the penalty and fulfills the exac- 
tions of the law with his own life, can have no hope of life, 
because the penalty demands his continued death. So it is with 
the soul that sins and is dead in sin. Death is the penalty 
exacted by God for sin, and for him who has thus paid the 
penalty there can be no hope, for that penalty demands that 
soul's continued death. As long, therefore, as man seeks to 
pay the penalty himself for his sin, just so long will he be con- 



432 the: manifestation of thk ide;a. 

demned to banishment from God. The sinner in this life is 
just as much banished from God as he will be in the next, but 
living in a natural world and surrendering his soul to their 
attractions, he does not realize, or grasp, or know his condi- 
tion or what that banishment means. The fires of the Earth, 
of the earth's elements, he knows, but he fails to grasp the 
truth that this fire which is an inexpressible torment to the 
fleshly or natural man is but the finger, the signboard, the 
Shadozv, pointing the way to the (d) Consuming Fire of the 
Spirit World, even God, before whose (e) Righteous Coming a 
world shall be on fire. 

Christ, who was without sin, having taken upon Himself 
the Sin of the World and paid the penalty for that sin in the 
death on the Cross and the (/) compleie banishment of Himself 
from the presence of God, at once becomes the WAY by which 
all sinners may be made Free from the Law and its Condem- 
nation, and escape the banishment from God which is the pen- 
alty for sin, or the penalty for sin which is banishment from 
God. If Christ had Himself been a sinner, He could not have 
paid the penalty for our sins, for His death would have been 
but the payment of the penalty for His own sins, and as that 
penalty demanded His continued death, there could have been 
no Resurrection from^ that death. His sinlessness was an abso- 
lute necessity to His own fitness as The atonement of the World 
for Sin. His absolute freedom of will to Sin, had He so chosen, 
Vi^as also necessary if He were to answer for man's freedom of 
will. His bearing our sins upon the cross was an absolute neces- 
sity if He was to be our atonement. He who was sinless, hav- 
ing paid the penalty for our sins, we who were once sinners 
lay hold on Him in whom there is no Sin, and finding our 
atonement already made (which we, being dead in sin, were 
powerless to make), and the penalty paid (which we could not 
pay and live), we find ourselves without sin, free from its curse, 
which is death or banishment from God, and Alive in Christ 
Jesus, who, being alive in God, maketh us alive also. 

(d) Heb. xii. 29; Luke xii. 49. (e) 1 Cor. iii. 13-15; 2 Thess. i.8; 
2Peteriii. 7-12. (/; Mattxxvii. 46. 



gethsemane:. 433 

But how, says one, does the suffering and agony of Jesus 
atone for our sins ? Did God demand of Jesus that He should 
take the place of Humanity and endure the awful agony of the 
Cross to propitiate God's wrath? Was God angry and full of 
wrath and hate and vengeance against Man, and that wrath 
could not be appeased or satisfied unless it was vented on some 
one ? Was it as though God called Jesus before Him and said 
unto Him, ''You see these people, this Humanity? They are 
my children. They are disobedient to me, their Father. I have 
determined to destroy them by casting them out into an eter- 
nity of punishment, for only in witnessing their agony, the 
agony of my children^ can the Father in me, who has been out- 
raged by their disobedience, find relief from that wrath which 
now consumes me." And then did Jesus say: "Nay, Father, 
/, your Son, love them ; / do not hate them. Send me to the 
Earth; let me become sin for them. Visit all your wrath on 
me and let them go free." Oh, what a monstrous conception 
of the Infinite Father ! From the uttermost depths of the Pit 
thou wert begotten ! Hell did beget thee within its womb, 
and the Devil was thy father ! 

(a) "By which Man shall all the Earth be judged," says 
Paul, even the Man Christ Jesus. 

(h) "Of him to whom much is given much will be asked," 
said Jesus. 

"And that servant which knew his Lord's will, and pre 
pared not himself, neither did according to his will, shall be 
beaten with many stripes. But he that knew not and did com- 
mit things worthy of stripes, shall be beaten with few stripes." 

(c) "Who will render to every man according to his deeds." 
etc., etc. 

{d) "For the Son of Man shall come in the glory of His 
Father, with His angels ; and then He shall reward every man 
according to his zvorks'' 

God's wrath, then, was not appeased, for there still is 
wrath in store for some. "Yes, but for only those who do not 

(rt) Acts xvii. 31. (6) Luke xii. 47, 48. (c) Rom. ii. 4-10. {d) 
Matt. xvi. 27. 



434 '■t^HS MANIFESTATION OP THE IDEA. 

accept Jesus as their Savior from that wrath," says one. That 
is indeed the Supreme Truth of Christ's hfe and death, but it 
(His death) was not to appease His wrath, but to manifest His 
Jcve! What a difference ! 

Jesus prayed that "if the cup could not pass from Him 
'unless He drank it, then He would drink it." That is^ this 
awful agony for the sin of the world must he drank; it would 
never pass away until it was drank, and with the drinking of it 
zvould come the passing of it. If He had refused to drink it here 
on this Earth, He would have been compelled to drink it in the 
next! The whole world, all Humanity, were before Him, reek- 
ing with the filth and debauchery and awful horror of sin. 
Much had been given Him. No Man ever in this life will ever 
attain to that Perfection of Soul and Body which was His. 
The Power and Wisdom and Truth of the Omnipotent was 
His. The Father in Him, living in Him as His Son, demanded 
of Him that, having received much, much must be given in 
return; that, having been made God in the flesh, He should 
make God manifest to a Sin-cursed Humanity in the flesh, and 
thus in His Supreme Sacrifice of Self for Humanity make 
manifest God's love for Humanity, and that God is Love and in 
Him can abide nothing but I^ove for His children, so that when 
the awful agony for sin comes upon those who are separated 
from God because of that Sin, and thus feel within their own 
souls God's Hate for Sin, they might look unto the man Jesus 
who bore that Hate for Sin to the uttermost for them, that 
they might see above and beyond that Hate for Sin which God 
manifested against them the Infinite Love and Solicitude of The 
Lather for them. His children! 

That when their tortured souls, writhing under the lash of 
an outraged conscience, and hearing that carnal mind in them, 
against which the wrath of God is Eternal, proclaiming itself 
as them, and that God is a God of Hate, and His wrath from 
everlasting to everlasting (which it is against the carnal mind), 
— that the spiritual mind within them (which is really them, but 
which is cursed because of that carnal m.ind, one with it,) may 
see the true God in Him, and see that God as their Everlasting 



GKTHS:eMANE. 435 

Father, and they His offspring, and the love that He (Christ) 
liianifested the Love of their Father for them! 

Oh, Christ could have refused to drink of that cup then, 
but how could He have escaped the agony when in the life of 
the next world the Sin of the World would have pressed in 
upon His soul and He would have had the conscious knowl- 
edge that the world travailed in Sin because He had known the 
Way and had refused to make that Way manifest in His own 
life, even that Way which is 

Faith in God as the Infinite Love, 

that others might, seeing His Life and His Sacrifice, see God 
the Father in Him, and thus seeing the Father made manifest 
in Him as the Son, learn to love the God thus revealed in Him, 
and thus loving Him (God thus made manifest) seek to live 
the self-sacrificing life He (Christ) lived that they might he sons 
also! 

Oh, Christ could have refused to live that Life then which 
had the Cross as its portion, but how could He have escaped 
the agony of remorse (the Cross) which would have been His 
when He had entered into the next world and had become 
conscious that the world, seen and unseen, still groped in the 
darkness of Sin and Error because He had refused to manifest 
that Light (God) by living before all men that Life! 

Thus Christ did die to save men from the wrath of God, 
but the saving is in the manifesting in the flesh a Life that all 
those living in the flesh might see that Life which He lived, 
and by striving to live- that self -sacrificing Life be saved from the 
banishment from God in this life and in the one to come. 

Thus Christ did atone for all men's sins, but the atone- 
ment was in the manifestation of that at-one-ment of His Life 
and the Father's, and opening up the Way of escape for all 
men who sin in that, seeing His Love as manifested in His 
Life and death (which was the sequel of that life), and seeing 
in that Love the love of the Father for His children, they may 
lay hold on that Love thus manifested and thus faith in God 
as the God of Love spring up in their hearts, and through this 



436 TH^ MANIFESTATION OE THE ID^A. 

faith which has sprung up in their hearts lay hold of this love 
and appropriate it to themselves and thus escape that banishment 
from Love (God) which can only be the portion of the carnal 
mind which will not believe that God is Love ! 

If, then, Christ could not have the cup to pass without 
making it pass in His drinking of it, and if the cup would have 
followed Him. into the next life, and He would have been com- 
pelled to drink it with the consciousness of personal Sin and 
disobedience, which He did not have in the agony of the garden 
or the cross, how can WE escape the drinking of that cup in the 
next life if we who know what that Life is and what is required 
to live it, refuse to live it in this life? 

How can we escape the awful agony of the separation 
from that Life which is God when the Spirit of Truth in Us 
testifies to our shrinking souls that we knezv the Way, the 
Truth, the Life, and refused to live it that others seeing our lives 
might seek to live the Way, the Truth, the Life also, but that we 
lived a life in opposition to it and left that carnal life, that 
seeking of self, and the things of this World, that life which is the 
lust of the flesh and the eye, as a guide to the blind! 

There is no soul so steeped in sin, be that soul on earth 
or in the Unseen World, whose sins Christ did not bear, whose 
sins were not atoned for, for Christ bore the penalty for sin, 
which is separation from God, to the Uttermost, thus making 
manifest the Love of God to the Uttermost — no sinner so vile as 
to escape that Love's yearning and solicitude. But this at-one- 
ment is in Christ Jesus, and not in us, and we can not receive 
the freedom from guilt which this atonement gives without 
first having faith in Him who atoned. This being true (that 
Christ died for all and thus atoned for all) there follows that if 
that soul, no matter how evil it may have been, will accept 
Christ as its Savior, it will at once begin to enter into a rela- 
tionship with God THE Father that will testify to the freedom 
of that soul from sin and the penalty which that sin inflicts 
just in proportion to that faith. To accept Him as their Savior 
the first requirement will be a belief in Him as the Son of God, 
for only the Soyi of God can be without sin, and therefore able 



GKTHSKMANB. 437 

to save. Having thus risen to a belief in Him as the Son of 
God, there must follow a belief in the Word which He taught. 
Believing the Word which He taught at once presupposes a 
belief in His ability to save you from the penalty of your sins 
and in His atonement for that sin. Belief in Him as the Only 
begotten Son of God would also presuppose the belief that the 
only way to become a Son of God as He was a Son of God 
was to become like Him. A being greater than Him would be 
impossible, since all greatness found their end in Him ; a being 
less than Him can net be God's Son, for God's Son can not be 
the less to any other being. To become like Him it follows 
that there must be a renewal of the mind, which is the soul, 
in His likeness. It follows that if the mind is renewed in His 
likeness, the life He lived will be the life that you will live, for 
the life we live is but the reflection of the mind which controls 
that life and is it. You will then hate Sin and love Righteous- 
ness. 

If, then, all men, both Jew^ and Gentile, Greek and bar- 
barian, are under condemnation because of sin, and the penalty 
for sin is death or banishment from God, and the only means 
oi escape from that death or separation from God is through 
Christ Jesus who in His death paid the penalty for their sins, 
Himself being sinless, and who in His Life made God mani- 
fest, and therefore did show forth in His life the attributes and 
the transforming of the Soul necessary to bring it into a cor 
rect relationship with Him which would save it from separa- 
tion from Him, and who taught also by word of mouth, both 
of Himself and by the apostles through whom He spoke, The 
WAY by which all could escape that penalty, it becomes an 
absolute necessity that all men should have the Gospel of Christ 
Jesus, or Christ Jesus who is the Gospel, His Life, His Death, 
His Words, preached to them that they might lay hold by the 
(g) only means given on earth or amongst men whereby man 
can be saved, even The Word Christ Jesus. But (h) how can 
they believe on Him who is not a theory, a system, or a phil- 
osophy, but a Personality, whom they have never seen and of 
(gr) Acts iii. 12. {fi) Rom. x. 14, 15. 



438 the; manii^estation of the idi'A. 

whom they have never heard? How can they see Him unless 
you reflect Him in your lives, and Iwzv can they hear unless some 
ONE BE SENT zvho doth already believe on Him? 

It has been said that the agony of Jesus in the garden was 
the shrinking of His soul through cowardice from the mere 
contemplation of His physical death. Oh, what a perversion 
ol the truth ! What a carnal conception of the depths of that 
tried and suffering soul! Not but what He suffered physical 
pain. Nay, more, the agony of that quivering flesh upon the 
Cross was the most intense that man has ever been called upon 
to suffer. No other nature but one like His could have 
experienced such agony, and there was never one like Him 
His agony in the garden was the torture, to our sinful, and 
black, and polluted, and vile, and impure souls incomprehensi- 
ble, of a soul absolutely pure, and holy, and clean, weighed 
down, and overwhelmed, and struggling under the tremendous 
burden of the Sin of the World. It was the far-reaching con- 
flict which began when Humanity fell, and will end only when 
Humanity has risen, the one Great Battle which the Alpha 
and Omega of the World measures fought in that lonely and 
deserted garden with His soul for the battle-ground. Every 
nicident of that One Great Battle of Humanity against Sin and 
oi Humanity's suffering on account of that sin, your battle 
and my battle, your suffering and my suffering, the battle 0[ 
each and every individual of the World from the beginning tO' 
the End of Time, the last conflict when the Earth and the 
firmament shall resound with the din of battle before the 
Eternal City, each in their completeness as one Whole met in His 
Soul in that night of agony and stamped the battle of that 
Night as the 

BATTLE OF THE AGES, 

the conflict of Good against Evil, of Truth against Error, of 
Right against Wrong, of Love against Hate, of Justice against 
Injustice. He bore within His own soul this awful conflict; 
the agony of the soul because of its sin, the agony of the soul 
because of the sin of others, the suffering and tears, and sor- 



GKTHSKMANK. 439 

row, and shame of Humanity for sin, and because of sin from 
the foundation of the heavens to their disappearance as does 
vapor, He bore to and upon the Cross, and from that lofty 
spiritual elevation He looked down the stream of Time to the 
end, and sw^ept within the horizon of His vision all sin, and 
all crime, and ah suffering, and bore it all within His own soul, 
and drank to the depths that awful cup which had as its climax 
the (/) LOSS OF THE CONSCIOUSNESS OF THE 
ABIDING LOVE AND MERCY OF GOD, that in this. 
His suffering Sacrifice, there might be found the (;') fullness 
to which all things attained in Him, that in the agony of the 
despairing soul for Sin He might excel, and enduring the agony 
to the uttermost have made atonement for the vilest sinner; and 
having thus endured all this conflict, even to the culmination 
of that (k) great conflict which shall encompass the Soul of 
Humanity, even the (/) City of the Saints, when the Devil shall 
be loosed a little season, and he and his angels shall make war 
on the children of the kingdom ; when the evil of men's lives, 
even those mind forces which were the prompting cause of 
those evil Uves, shall be made manifest to the soul of man, 
and shall claim that soul as its own ; when the books shall 
be opened, even the story of men's lives written upon men's 
souls, ineffaceable except by the hand of the Omnipotent God ; 
and when all (except those who believed in Him, and who 
sought and strove for and obtained His Righteousness because 
of that belief, and who because of that Righteousness received 
an inheritance in the (m) first Resurrection, and whose abiding 
faith in Him made it impossible that they should have any 
fear of Satan, or his angels, or that they should feel the power 
of the second death, (n) which is the complete severance of the 
Evil from the Good in Man's Soul, and the casting out of the 
Evil, for there could be no sin in them who had attained His 
sinless condition, and they could not reign with Him unless 
they were without sin,) shall feel their sins weighing down 
upon their souls with pitiless energy, and shall feel in their 

(t) Matt, xxvii. 46. (j) Col. i. 19. (k) Eev. xx. 9. (0 Eev. 



2. 



(^m) Eev. XX. 45. (n) Eev. xx. 13-15; Matt. xiii. 41-4:9. 



44 O THH MANIFKSTATION OF TH:^ IDEA. 

own souls God's wrath for sin, and shall feel that there can be 
no hope for them, and shall agonize of soul because of their 
part in the second death, which means eternal separation from 
Life, and shall cry unto Him in the stress of their agony, — 
then shall He appear unto them because of that developing 
faith which prompted that cry unto Him, and the agony which 
He endured on the Cross transcending their agony, which was 
the penalty for their sin, which He paid, shall proclaim to them 
the atonement already made, which they are pozverless to make, and 
He shall separate that which is Evil from that which is Good, 
even the carnal mind which is of the flesh and is enmity to 
God, from the spiritual mind which is in harmony with God 
and is His child, (this separation causing the (o) eternal death 
of the carnal mind which is enmity to God,) even as He in the 
death of the fleshly body was forever freed from the Evil of the 
flesh and the agony which that evil caused, and as His soul 
was resurrected from the grave and death to live no more with 
the flesh, but eternally with The Word, to live no more as flesh 
but as Spirit, to be no more in contact with the flesh, but eter- 
nally in contact with God, to be no more tempted by the flesh, 
but to be eternally upheld by the Spirit, to endure no more 
sorrow or suffering or anguish of soul, which is of the flesh, 
but to encompass within His own person eternally the joy, 
peace, and happiness which is of God, so shall the soul of 
Humanity be freed eternally from Sin and its curse (which is 
death or separation from God), and having obtained the resur- 
rection to eternal life through the separation of their souls 
from the evil that was in them, they shall enter into the posses- 
sion of that incomparable joy of being which is of God and is 
God, and being like Him shall be forever with Him. 

Oh, the awfulness of that struggle in the garden! The 
agony of it ! The misery of it ! The terrible loneliness of it ! 
The isolation from all sympathy which was a part of it ! The 
hunger for sympathy which grew out of it ! Oh, that a kindly 
hand might clasp His, a loving voice speak a word of cheer 
to that fainting heart, a look of sympathetic emotion encourage 
(0) Matt. XV. 29. 



GKTHSKMANK. 44 1 

Him. In His agony, His human agony, that Humanity within 
Him turned unto Humanity for sympathy. Oh, the pleading for 
human sympathy that must have been written in that quivering 
hp, in those eyes in which were mirrored the sadness of His 
soul, in that suffering countenance penciled with the tears of 
anguish for the world's sin ! His soul yearns with an inex- 
pressible yearning for the sympathy of those who had become 
dear to His humanity ; His soul cries out for that sympathy ; 
heavy laden, faint, weary, suffering. He comes unto them — 
They Slept ! ! ! 

He wakes them ; they, wearied with their own exertions 
of the day, and thinking of their own comfort, saw not and 
understood not. Again and yet again He returned unto them. 
They slept ! He had chosen them — they knew He . loved 
them — they had sworn allegiance to Him, and one had testi- 
fied that though all the World forsook Him yet he would not 
forsake Him ; yet when He needed their sympathy the most 
they slept, unmindful of His agony, and when He hung on the 
Cross all the world forsook Him. 

"His disciples slept !" Oh, the pity, the infinite pity of it 
all, that none were there to clasp His hand in sympathy or say 
one compassionate word ! 

To-day He agonizes, and His lamentations and sighs, and 
the groans from His suffering soul rend the sky. The Son of 
Man hungers for bread for soul and body ! Where are those 
who have sworn to minister unto Him? The great soul of 
Humanity throbs and pulsates and lies prostrate with its being 
tortured and racked by the enemy of mankind ! Where are 
those who volunteered for its defense? Oh, the Son of Man 
wanders, weary and heavy laden, buffeted and scourged, and 
spit upon by the rabble, with the Despair of Centuries in his 
heart and the agony of a Gethsemane transfiguring his coun- 
tenance ! The poor, God's children, His brothers, look out 
upon a world pitiless, indifferent, asleep ; their bodies hunger 
for food, their children cry aloud in their distress ; in the faces 
of their loved consorts, they see the misery which is but a 
reflection of the misery in their own hearts ; they reach out, 



442 THB MANIFE)STATI0N OF THE IDEJA. 

groping in the darkness, for the Food that nourished both soul 
and body ; they seek, but find not. Footsore, heartsore, fam- 
ishing in body, famishing in soul, hungry, despised, forsaken, 
despairing, seeing no hope for the body, ignorant as to mind, 
indifferent as to soul, without means as to one, inclination as to 
the next, or desire as to the last, they struggle against the 
Greed for Gain of others, which becomes their Nemesis. They 
come unto His disciples — they who have sworn to feed the 
physically hungry, the physically naked, the physically sick, 
the physically fatherless, the physically distressed, let it be 
from whatever cause, that they might the more easily make them 
comprehend Him who came in the FlKSH and ministering unto 
the PHYSICAI.LY distressed made manifest that He zvas indeed the 
Son of God and able to minister unto and heal the spiritually 
naked, the spiritually sick, the spiritually Fatherless, the spiritually 
distressed, let it he from whatever cause; that they might the 
more easily look from that which they can see and know, and 
which is comprehended by the natural man, to that which lies 
back and above, and is comprehended only by the spiritual 
man (one zvith the natural or carnal man); that they might 
look from the Christ which they could SEE 7vith their natural 
eyes and understand with their natural minds as manifested 
in the lives of His disciples, to the Christ who is SEEN by 

FAITH ONLY. They found them Asleep. 

The Church Register is full and running over with names 
whose owners are pledged, in the Name of Him whom they 
profess to serve, to fight Wrong wherever found, to make war 
against Evil, no matter, what its environment, to (p) stand up 
for Christ in this terrific Combat, though father, mother, wife, 
child or friend forsake him. Before this vast army there 
march in awful array the drunkard, the harlot, the thief, the 
libertine, the maniac, the starving child, the naked orphan, the 
homeless widow, th^ outcast, the toiling and yet despairing 
mechanic, the vile, the low, the debased, the wretched, the 
maimed, the halt, the blind ; want pictured in the faces of 
some, crime in others ; wasted manhood or womanhood in 

(p) Matt. X. 37. 



GKTHSKMANK. 443 

Others, iust and greed in others, despair in others, yet beneath 
it and reaching out from under it the awful yearning of the Son 
of Man for — Help. 

How long, O Lord, how long shall thy children sleep ? 

With the graneries of the nation bursting with grain, why 
should any man hunger? With clothing rotting on the shelves, 
why should the innocent child, suffering because of its condition 
which it did not create, shiver from the chilling cold? With 
potatoes rotting in the ground because of their superabun- 
dance, why should any one go hungry to bed? With mills 
standing idle and honest men hunting work that they may pro- 
vide for their own, why is the hum of machinery no longer 
heard and the starving idle daily recruited ? 

The names of the Register — oh, they are a vast army! 
Did ye not know that the name of the Spirit of the Master 
whom ye have sworn to serve and whose Life ye do profess to 
want to make your own, was "Sacrifice"? Sacrifice of Self! 
Sacrifice of Self that the World might be blest ! 

How long would the cry of hunger be heard in our land 
if Christ's Spirit ruled His disciples? Where would you find 
the orphan without a home or the widovs^ weeping over her 
fatherless children? In what place would you find the tene- 
ment reeking with filth, within whose vile shelter would be 
found outcast progeny of outcast parents? Not a day if 
Christ's Spirit ruled His disciples. How long would the 
saloon, the beer garden, the vileness which now permeates the 
stage, the spiritual wickedness in high places exist, if His dis- 
ciples could but see His agony and witness His sorrow? Oh, 
if they would but Awake ! Cast out that Spirit of the night, 
that Son of the bottomless pit, that child of the shameless 
harlot, that child of the Devil whose name is Greed, and who 
is eternally engrossed with Self; open wide the door of thy 
heart to Him whom thou hast pledged thyself to serve ; feel 
within thine own soul some of the sympathy for the Son of 
Man which He felt ; take thy stand in His Name, which is His 
character, and help thou indeed to establish that Kingdom on 
Earth which now Heth at the door. God is not deceived. 



444 'I'HB MANIFESTATION OF THF IDEA. 

Every saloon, every brothel, every house of harlot, every dis- 
honest official, every bribed legislator, every thief, drunkard, 
suicide, homeless child, crowded tenement, filthy den, social 
outcast, shall stare you in the face before the judgment bar of 
God and demand of you your part in it and them. Where do 
you stand? What are you doing to cast out these evils and 
bring in the reign of the Master who himg on a tree? 

Oh ! if this army would but cast aside the carnalism which 
doth stupify them, — if they would but lay aside thoughts of 
self andr^think of Him who, as the Soul of Humanity, agonizes 
to-day, — if they would but BELIEVE in Him whom they 
profess to believe, they would make that belief shown in a 
WFk! 

For He is not a theory, nor a system to subscribe to, nor 
a philosophy to teach, nor a theology to grow confused over, 
nor a set of dogmas or formulated ideas or written Creeds to 
express approval of and indorse by giving to them mental 
assent, but a Life ! a Life given Personality — a Life given 
Personality in the Flesh, and we as His disciples must show 
forth that Life or we are none of His. If we believe in Him, we 
will show forth that Life, and if we say we believe in Him and 
show not forth that Life, we are (q) liars, and God will judge 
us for that lie. 

God hath appointed a day when the beast shall be taken, 
even that carnal mind, and it shall be cast out into outer dark 
ness, that the spiritual mind shall enter in, and His people 
possess the Earth, and with him shall go that false prophet 
which is the outgrowth of that carnal mind, and one zvith it, 
and all they who are one with that carnal mind shall be cast 
out with it, that the spiritual mind can enter in. Behold the 
day is at hand when God shall give the Earth to His children ! 
Behold the day is at hand when God shall reign on earth in 
the hearts of His disciples ! Behold the day is at hand when 
the meek shall possess the Earth! Behold the day is at hand 
when the last Great Battle shall be fought on Earth preceding 

(g) 1 John ii. 3-16. 



GKl^HSKMAN^. 445 

the One Great Battle when Earth shall vanish away and Time 
shall be no more ! 

God calls upon all His children, in the Name of His Sac- 
rificed Son, whose disciples they are, to come out from amongst 
the children of the wicked one, to cast off this death which is 
the fruit of the carnal mind as regards spiritual things, and 
stand in the front of the fight. 

Awake ! Awake ! ! AWAKE ! ! ! 



CHAPTER XLI. 



Christ's Coming Will Rkvkal th^ Rich. 



Mark x. 23-27: 

"And Jesus looked around about Him and saith unto His 
disciples, 'How hardly shall they that have ricJies enter into the 
kingdom of God.' 

''And the disciples were astonished at His words. But 
Jesus answered again, and saith unto them, 'Children, how 
hard is it for them who trust in riches to enter into the kingdom 
of God. It is e:asiER for a camel to go through the eye of a 
needle than for a rich man to enter into the kingdom of God.' 

"x\nd they were astonished out of measure, saying unto 
themselves, 'Who, then, can be saved?' And Jesus, looking 
upon them, saith, 'With man it is impossible, but not with God, 
for all things are possible with God.' " 

Luke xii. 16-21 : 

"And He spoke a parable unto them, saying, 'The ground 
of a certain rich man brought forth plentifully, and he thought 
within him.self, saying, Wliat shall I do, because I have no 
room where to bestow my fruits ? And he said. This will I do : 
I will pur. down my barns and build greater, and there will T 
bestow all my fruits and my goods. And I will say to my 
soul, Soul, thou hast much goods laid up for many years; lake 
thine ease; eat, drink, and be merry. 

" 'But God said unto him, TJiou fool, this night thy soul shall 
be required of thee: then zvhose shall those things be which thou 
hast pfovided? 

" 'So is he that layeth up treasure for himself, and is not 
rich toward God.' " 

446 




CHRIST'S COMING WII.I. RKVKAI, THE RICH. 447 

Luke xii. ^T„ 34: 

'\Scll that yc have and give alms; provide yourself bags 
which wax not old, a treasure in the Heavens that faileth not, 
where no thief approacheth, neither moth corrupt. 

''For ivhere your treasure is, there will your heart he also.'' 

Luke xvi. 20-31 : 

'There was a certain rich man, which was clothed in pur- 
ple and fine linen, and fared sumptuously every day." 

'And there was a certain beggar named Lazarus, which 
was laid at his gate, full of sores and desiring to be fed with 
the crumbs whicli fell from the rich man's table: moreover 
the dogs came and hcked his sores. 

"And it came to pass that the beggar died, and was car- 
ried by the angels into Abraham's boscni. The rich man also 
died, and was buried; and in hell (the grave) he lifted up his 
eyes, being in torment, and seeth Abraham afar off, and Lazarus 
in Abraham's bosom. And he cried and said, 'Father Abra- 
ham, have mercy upon me and send Lazarus, that he may dip 
the tip of his finger in zvatcr and cool my tongue, for I am in 
torment in this flame.' 

"But Abraham said, 'Son, remember, that thou in thy life- 
time received thy good things, and likewise Lazarus evil things, 
but now he is comforted and thou art tormented. And 
besides all this, between ns and you is a gulf fixed, so that they 
whicli would pass from hence to you can not, neither can thE^ 
pass to us tJiat would come from thence.' 

"Then he said, 'I pray thee, therefore, father, that thou 
wouldest send him to my father's house, for I have five breth- 
ren, that HE may testify unto them, lest they also come unto this 
place of torment.' 

"Abraham saith unto him, 'They have Moses and the 
prophets; let them hear them.' 

"And he said, "Xay, Father x'Ybraham, but if one went 
unto them from the dead, they will repent.' 

"And he said unto him, 'If they hear not Moses and the 
prophets, neither will they be persuaded, though one rose from 
the dead.' " 



44^ THE MANIFESTATION OI^ THE IDEA. 

Lukexii. 58, 59: 

'When thou goest with thine adversary to the magistrate, 
as thou art in the ivay, give diligence, that thou mayest be 
delivered from him, lest he hale thee to the Judge, and the Judge 
deliver thee to the oifieer, and the officer cast thee into prison. 

"J tell thee, thou shall not depart from thence till thou 

HAST PAID THE VERY EAST MITE." 

Matthew xii. 40: 

''For as Jonas was three days and three nights in the 
whale's belly, so shall the Son of Man be three days and three 
nights in the heart of the earth." 

Acts i. 25: 

"That he may take part of this ministry and apostleship, 
from which Judas by transgression fell, that he might go to his 
own place." 

1 Corinthians iii. 13: 

"Every man's work shall be .made manifest, for the day 
shall declare it, because it shall be revealed by tire; and the fire 
shall try every man's work of what sort it is. If any man's 
work abide, which he hath bnilt thereon, he shall receive a reward. 
If any man's zvork shall be burned, he shall suffer loss, but he 
himself shall be saved, yet so as by tire.'' 

2 Thessalonians i. 6-9: 

"Seeing it is a righteous thing with God to recompense 
tribulation to them that trouble you; 

"And to you v/ho are troubled rest with us. When the 
Lord Jesus shall be revealed from Heaven with His mighty 
angels, in flaming fire taken vengeance on them that knozv not 
God, and they that obey not the Gospel of our Lord Jesus Christ. 

"Who shall be punished with everlasting destruction from 
the PRESENCE of the Lord and from the glory of JJis power.'' 

Hebrews xii. 29: 

"For our God is a consuming Hre.'" 



CHRIST'S COMING WILL RKV^AI, THEJ RICH. 449 

I Peter iii. 17-19: 

"For it is better, if the will of God be so, that ye suffer for 
well doing than for evil doing. 

"For Christ also hath once suffered for sins, the just for 
the unjust, that He might bring us to God, being put to death 
in the flesh, but quiekened by the Spirit. By zvhich (Spirit) 
also He went and preached unto the spirits in prison^' 

John X. 2-5: 

''But He that entercth in by the door is the Shepherd of the 
sheep. 

"To Him the porter openeth ; and the sheep hear His 
voice: and He calleth His own sheep by name, and leadeth 
THDM out. 

"And when He putteth forth His own sheep He goeth 
before them, and the sheep follow Him; for they know His 
voice. 

"And a stranger will they not follow, but will flee from him^ 
for they know not the voice of strangers." 

2 Peter iii. 7: 

"But the heavens and the earth, which are now, by the 
same Word are kept in store, reserved unto fire against the day 
of judgment and perdition of ungodly men." 
Revelation xiv. 20: 

"And the wine press was trodden without the City, and 
blood came out of the wine press, even unto the horses' bridles, 
by the space of a thousand and six furlongs." 

Matthew xxv. 41 : 

"Then shall He say unto them on the left hand, 'Depart 
from me, ye cursed, into kvi:rlasting fird, prepared for the 
devil and his angels.' " 

As has been frequently stated, in what has gone before, 
man's soul is a dual entity, composed of flesh and spirit, or 
body and mind. This dual entity is not manifested in a dual- 



450 TH^ MANIFESTATION OF THE IDEA. 

ity of persons, but, to the contrary, in a dual oneness. This 
dual oneness is made alive by the Word. Mind being made one 
with the fiesh, we have mind as flesh, or, in other words, the 
fleshly mind. This is called the carnal mind or mind of flesh, 
and knowing nothing beyond the flesh, it disbeheves in any- 
thing beyond that which the flesh can know. It can not 
believe that there is such a thing as Spirit, or a spiritual coun- 
try, or a Hfe other than the life of flesh. To speak to it of the 
mind as Spirit is to (r) excite its ridicule, for it knows the mind 
is flesh, and that is all it can know. It can not believe that any 
excesses of the flesh can be injurious to the spiritual body, 
not beheving in its existence. It can not believe that any 
excesses can be injurious to itself. The animal, which has but 
this one mind, has not, therefore, been given that freedom 
that belongs to man, but has been placed under the control 
of certain laws of being that prohibit those excesses. Other- 
wise his license would be to him a fatal liberty, and would 
result in his extinction. Many men, thus controlled by this 
same disbelief in spiritual things, and lusting after these 
excesses, and having been given freedom of will, cry out for 
license to commit these excesses in the name of "personal 
liberty" ; a cry under which hovers every demon of debauchery, 
licentiousness, blasphemy, crime, irreverence and lust. 

The consciousness of a world above the animal world, a 
Force different from natural forces, a Being different from 
human being, is perceptible to the mind of man only. This 
mind is the spiritual mind, and is nothing more or less than 
mind in conscious and loving touch with the Truth or Lord God 
the Word. We distinguish between the affections of this dual 
oneness of mind in the same way. The mind is spirit. This 
spirit took on life and being at the same time that the Hesh took 
on life and being. There zvas no spirit or mind of Man until the 
flesh took on life as Man, there was no flesh limng as Man until 
the spirit took on life as Man. 

If the Mind, which was Man, and which became flesh, 
had had no other environment than that which the flesh gave 

(r) 1 Cor. ii. 14. 



2 



CHRIST'S COMING WILI. RKVEAI, TH:^ RICH. 45 1 

it, Man would at death cease to exist. But the Idea which lived 
in God as God was to raise up unto Himself (God) a Son, and 
since Maji was the Mind predestined and foreordained to be 
that Son, he lived and moved and Jiad a spiritual existence in 
God the Father because of his connection with that Idea, even 
the Idea to make him^ the Idea made manifest in a Son. For 
this reason he was endowed with a Mind, which is him, which 
lived not in one world, but two, — not only in the world of 
matter, but in the world which hath God who is Spirit as its 
Kingdom. Without this connection with the Idea Man would 
be no more than the brute, and would perish with them. It is 
therefore not because the mind is spirit that Man (Mind) receives 
life after the death of the natural body, for immortality is not 
mherent in Mind of itself, but because that mind, which is spirit^ 
is in CONSCIOUS touch with The: Word, which is Spirit, and 
in whom is immortauity. 

It will be seen, therefore, that the difference between the 
animals and man lay in this, that whereas the animal mind 
could receive only the truth as it related to the natural world, 
man, although living in a natural world as a natural man, and 
therefore in conscious touch with it, was also in conscious 
touch with another world, which is Spirit. He was a natural 
man, and not a spiritual man; he saw first, therefore, the nat- 
uralj then the spiritual. This man's (Adam's) mind was, like all 
men's minds, both carnal and spiritual. It stood at equipoise 
within itself, with itself, knowing not itself. When the truth 
came to it, it, being in touch with spiritual things, heard it; 
when the lie came to it, it, being carnal, heard it. BeHef and 
Unbelief waged a war within it (his mind) — belief in the carnal 
mind being unbelief in the spiritual mind ; belief in the spiritual 
mind being unbelief in the carnal. Being a natural man, a 
natural being, a man of flesh, he believed the carnal and fell. 
The spiritual man began to knozv himself. He began devel- 
opment. 

The affections of the spiritual mind, or soul, or man, are 
always fixed and centered on spiritual things. He loves them, 
strives ever after them, and will never find peace until he 



452 TH15 manif:^tation oi^ Thio idka. 

attains them. The things of the carnal mind are to him a 
shame, an agony, a torture. He loathes and hates carnal 
things just in proportion as he knows them. It is impossible 
for the spiritually-minded wmh to be intemperate in any of the 
things of this life, because his affections are not fixed on them, 
hut on things above. You will, therefore, see how impossible 
it would be for the spiritual man to beseech the L,egislature or 
law-making power for the saloon, the gambling table, the race 
track, the slot machine, the open Sunday, the prize ring, the 
harlot's den, because his mind does not lust after these things. 
The spiritually-minded man will never sign a petition for a 
saloon, because he will so abhor the evil that is the outgrowth 
of saloons that he can not permit himself to have any part in 
such a traffic with human souls. He will never have to go 
to the saloon to cheer his soul, which is his mind, because his 
mind will receive comfort and cheer from that which is above, 
with which his soul is in touch, and angels will bring their exhil- 
arating messages to him. It is the carnal mind — the flesh, 
m other words — that betrays man and leads him into these 
errors of judgment and of life. 

The carnal man never can have faith in the Truth. To 
him that which is good to the eye and palate should be eaten. 
Whatever the flesh craves, that give it, says the carnal mind, 
for the flesh is what the carnal mind is. It is the spiritual 
mind that comes into contact with all truth as it relates to 
natural things ; it is the carnal mind that seeks to appropriate 
them entirely for carnal purposes. The spiritual mind would 
seek to use them to heal the Nations and to alleviate their 
misery. The carnal mind seeks to use them to destroy the 
nations. Wines, liquors, drugs, opiates, which are given for 
man's benefit by an all-zvise and mercifid God, are taken by the 
carnal mind and used to overthrow man. The two minds are 
diametrically opposite to each other in all things, like the 
sources from which they come. Each partake of the nature of 
their source. WHiat one loves the other hates, and vice versa. 
But it is always the (s) spiritual mind that lays hold of these 
(s) Mark xvi. 20; Luke xxii. 21 ; John xiii. 26. 



CHRIST'S COMING WII.1^ REVEAL THE RICH. 453 

truths, the carnal mind that perverts them to his own under- 
standing and' uses. 

It would be impossible for the spiritual man to sell liquor. 
It would be impossible for him to indorse or encourage the 
doing by some one else what he could not permit himself to do. 
He could just as easily commit murder as to sell liquor. It 
would be impossible for him to He, to steal, to swear, to commit 
adultery. They are all in antagonism to that Holy Spirit with 
which it is in touch. These are the things the carnal man 
ioves. He hates only that which would prevent him from 
doing these things. He hates, therefore, the spiritual man. 

It would be impossible for the spiritual man to accumu- 
late great wealth or to keep it. This is the work of the carnal 
man. These things he loves. They are of the Earth, and he 
is tireless in his pursuit of them. For this reason and in 
response to his carnal nature, he reaches out for all things of 
earth with selfish hand, (t) Spiritual things are a mystery to 
him. He knows them not. He therefore desires them not. 
He knows what it is to hunger and thirst after the possession 
of carnal things, and seeks to satisfy that hunger with all the 
power vested in him. These things are his (//) god ; he knows 
no other ; he is a hving example to spiritual professing man, 
that is, the Christian man, in his pursuit of them. These 
being his god, he is not satisfied with modest surroundings, 
and necessary conveniences, and daily bread, but adds posses- 
sion to possession, never finding that spirit gratified or satis- 
fied. The more valuable the thing is from a carnal or worldly 
standpoint, the more he seeks it, and the more rigid and sure 
he makes his laws to protect him in the possession of it. He 
held flesh in bondage until the spiritual man gained that 
strength which declared all men free ; he brought under his 
own personal dominion, land, and called that his, at first, 
which might gave him. As the spiritual man grew in knowl- 
edge of God who is the Law, the carnal man, seeing that Law 
with his carnal eyes, and therefore seeing the Law not at all, 
but only his perverted conception of law, made laws to protect 

(i) 2 Cor. i. 18; ii. U. (m) 2 Thess. ii, 4, 



454 "^^^ MANIFESTATION OF THE^ IDEA. 

him in the possession of that for which his mind lusted. Thus, 
also, perverting to his own perception the truth contained in 
the Law that of the cohabiting of the sexes should man per- 
petuate himself, he held women as slaves, or property, solely 
to pander to his carnal nature. Money being the means given 
by which commodities could be exchanged with least friction, 
and Gold being the highest standard of money, and therefore 
the most precious and the most sought (z') since it represented 
to the carnal mind more of carnal things than all else, the 
carnal man has sought it with inexhaustible energy, and his 
every endeavor is to protect himself in the undisturbed pos- 
session of it. The carnal mind, being one with the spiritual 
mind, perverts the truths which the spiritual mind receives to 
its ovv^n understanding, and understanding no possessions but 
those of the Earth — that is, carnal ones — is relentless and 
merciless (for that is his nature) in pursuit of them. He under- 
stands nothing else because he is in touch with nothing else. 

The spiritual mind is in touch with the Word, and the 
Word teaches Love for Humanity — Sacrifice for Human- 
ity — Sympathy for Humanity. No man can have these 
attributes of mind, — which are the attributes of all minds which 
are in touch with the Word, and which were begotten by that 
Word, — and accumulate or keep wealth, because on every hand 
is a Lazarus, with his sores mutely appealing for that help and 
assistance which this sympathy will be sure to bring. It is 
impossible that the spiritual man, the man whose soul is in 
touch with Christ Jesus, shall be a rich man as long as one 
human being on the face of the Earth has not heard of Jesus, or 
as long as one human being on the face of the Earth is hungry 
for food or naked for need of clothing. It is impossible that the 
spiritual man shall hoard wealth as long as one orphan child is 
without a home or one widow without a fireside. It is impos- 
sible that the spiritual man shall hoard wealth, or that a 
church corporation should be a spiritual church, with Christ's 
spirit dwelling in it, or the hearts of its members, who counts its 
possessions by the millions a'nd from whose long row of tene- 

{o) 1 Tim. vi. 10. 



CHRIST'S COMING WII.I. RKV^AI, THE RICH. 455 

ment houses the needy are turned away ; as long as one man or 
woman or child is sightless, or lame, or halt, or diseased, and is 
without medical attentions and comforts because of the lack of 
means to procure them. It were easier for a camel to pass 
through the eye of a needle than for a rich man or that rich 
corporation to enter the kingdom of Heaven. 

The carnal mind, true to its mission, has sought to mis- 
lead the soul of man by teaching that the parable of the rich 
man and Lazarus related solely to the Jewish Church and the 
casting out of the Jews and the acceptance of the Gentiles. 
]\Iany a soul, reveling in its gain, has been lulled to repose 
through this interpretation. 

One of the gates of the city of Jerusalem was called the 
''Needle," and was so low that camels heavily loaded could not 
enter, but were obliged to stoop and unload their burden before 
they could enter in at the gate. It stood as the illustration of 
the straight and narrow path which one must walk in if they 
are able to enter in at the gate. It appealed to Christ's mind 
because of its exact imagery of the truth which He sought to 
teach. Moreover, the illustration was so far-reaching that the 
hearers cried out, "Who, then, can be saved," which would not 
have occurred if the fnifh, of which the illustration was the 
imagery, left any hope for the rich man. The camel could not 
enter through the gate without leaving his burden without 
the gate. The rich man caji not enter into the gate of the 
Eternal City, eTjen God who is that City, zvithout leaving his 
CARNAL mind and its load without that gate: and being emp- 
tied of it. This it teaches, but it teaches MUCH MORE. 
The camel can not enter through the eye of a needle, and 
neither can the rich man or carnal mind (^OR THE man is THK 
MIND, AND THE MIND IS THE man) EVER enter into the King- 
dom of God or the Kingdom where God is. The inhEritanci? 
OP the (w) carnal mind is eternal banishment erom God. 

The carnal mind looks on the sufifering of his fellowman 
with heartless eyes and continues to amass his wealth. Riches 
— that w^hich pleases the carnal eye — he loves. Eor these he 
(to) Rom. viii. 6-8. 



456 THE MANII^DSTATION OF THE IDEA. 

sacrifices the spiritual mind, and the sympathy which it arouses 
in his soul he suppresses. These are his treasures. On them 
his soul is fixed. For them he denies himself, endures hunger, 
toil, deprivation, danger, death. He turns but an unwilling 
ear to the cries of that spiritual mind within him which hears 
the cries of the unfortunate and the oppressed. Sometimes the 
spiritual man triumphs for a moment, the onward sweep of 
that soul to the fires of wrath of God is checked for a moment ; 
their fury is tempered in a degree, by the gift of a little of that 
wealth. God sees the little he gives, which requires no sacri- 
fice but the suffering of the carnal mind, and He notes what he 
retains, (x) Just as surely as that which he gave, if he gave 
it in the spirit of Christ, and not to be seen of men, will be 
remembered to his benefit, so surely will that which he retained 
be remembered to his condemnation. For that which was 
given, if given in the Name (which is the character) of Christ, 
knits that soul to and shall forever keep it in touch with Him, 
and that which was retained was at the behest of the carnal 
mind, and shall forever keep the carnal man in touch with car- 
nal things. Wherein the sacrifice to the man who gives one 
million and retains six? Wherein the sacrifice to the man wJio 
gives six millions and retains one? Wherein the sacrifice to 
the man who gives his millions and retains his several thou- 
sands? God will have Sacrifice of the carnal lusts. God shall 
judge that man and his gift. In the light of the ti'iith, even the 
Light of His own knowledge, from which no emotion, motive, 
or sentiment is hid, shall his acts and our acts be weighed and 
judged, (y) How precious in the sight of the Lord the 
widow's mites ! No palsied limb, or sightless eyes, or home- 
less family, or fevered body, or starving wretch, or den of 
crime, to rise up before her in the day when she shall stand 
before the Judge, (to her no Judge, but a Savior,) and come 
between her and His Peace and Love and Mercy. No con- 
sumptive cough, or naked children, or pinched faces, or mother 
weeping over her fatherless children, to cast her out from 
heaven and into the fire of the wrath of the God of Mercy and 

(x) Luke xii. 45-49. (y) Mark xii. 42-44, 



CHRIST'S COMING WII,I* RBJVBAI, THIS RICH. 457 

Love and Compassion and the eternal banishment from His 
presence. 

Who can think of Jesus (Jesus, whose every breath was a 
sigh for the sorrows of others which oppressed Him, and 
whose every heart beat was a groan for the misery which met 
Him on every side,) as a man of wealth, with all the misery of 
Palestine, the paupers, the lepers, the lame, the halt, the bhnd, 
blocking His way, and beseeching His help, {z) In the wilder- 
ness He hungered and yet used not His power to appease or 
minister to that hunger, but in the wilderness (a) He made 
bread out of the atoms and fish out of the elements to minister 
to those whose hunger called forth His sympathy. That 
which He had He gave them, {h) Upon Himself He took 
their infirmities and within His own tender heart (c) wept sym- 
pathetic tears. The poor cry unto You for succor; the lame, 
the halt, the blind, the sick, the weary, the hungry, the naked, 
the heavy laden, wait upon your footsteps. Their lamenta- 
tions pierce the heavens. Hear ye not their cries? The God 
above is a just God ; He hears their groans. He sees their mis- 
ery, He notes their oppressors and He says unto them, (d) ''As 
they mete, so shall it be meted to them again ;" and again, 
(e) ''To whom much is given much shall be asked," which 
means both them to whom worldly goods and brilliant intel- 
lects are given and the Peters and Pauls. 

The Life of the Spirit is in the Word. The Life of that 
Word is the Holy Spirit. The Holy Spirit has as its Being 
the Spirits of Power, Majesty, Truth, Wisdom, Justice, Mercy, 
Love. This Word and this Spirit and these Spirits were made 
manifest in a Personality. These were the Life of that Per- 
sonality. None can enter into that Life, or the Life of that 
Spirit, whose Spirit or mind is not in harmony with it. Since 
the condition of the mind is the spirit of that mind, no mind can 
partake of the life of His Spirit, or His Kingdom, which is not 
in harmony with His Spirit. This harmony of man's soul with 

(z) Luke iv. 2-4. (a) Matt. xiv. 15-21. (6) Matt. viii. 16-17. (c) 
Luke xix. 4; John xi. 35 (ri) Matt. vii. 2, (e) Luke xii. 48. 



458 the; manifestation of thk id:^a. 

His Soul, of man's Spirit with His Spirit, brings man into 
conscious touch with His Life, which is of Heaven and not of 
Earth, of Spirit and not of flesh/ ol spiritual elements and not 
carnal elements. This is the abiding place of the spiritual mind, 
and the nearer man's mind is in harmony with His Spirit the 
more His soul in this life and the life to come will partake of 
His nature or the nature of His life. 

The life of the carnal mind is in touch with carnal things. 
The condition of the soul is the spirit of that soul ; the carnal 
mind, therefore, having a carnal spirit, it will find its environ- 
ment in the Spirit of life in carnal things. Thus the libertine, 
surrendering his soul to the lustful passions of the flesh, will 
find when he enters into the life of the Spirit, of the soul separ- 
ated from the body, and no more flesh but Spirit, that that lust- 
ful mind is his personality, from which there can be no escape, 
it ever being present with him as him, and its presence with 
him as him making it impossible that he should enjoy that 
likeness of nature with Christ and God or stand in their presence. 
What is true of the libertine is true of the usurer, the oppressor, 
the man whose vast wealth is a testimony of his hardness of 
heart, the murderer, the thief, the busy-body, the lawless. For 
it was the soul within the man which was the inciter to these 
acts, and without whose consent these acts would have been 
impossible. 

How, then, can that soul escape that banishment from God 
which the condition of his soul makes inevitable ? How can 
he escape the awful agony of soul which will be his when the 
Christ shall appear to him in all his glory, surrounded by the 
holy angels, and the Truth in his own soul and the Justice in 
his own soul, cz'en God (who is Truth and Justice) in his soid 
will testify to the justice of the casting out? Wherein his hope 
when his own soul, shrinking within itself at the consciousness 
of its own vileness, proclaims the justice of the separation from 
God, and seeing and realizing its own vileness sees the futility 
of its own atonement? As the Truth will proclaim to that soul 
the justice of that separation from God and the Peace His 



I 



CHRIST'S COMING WII^I, R:eVKAI, THK RICH. 459 

Nature brings, so the Truth proclaims the Justice of the Love 
that made ready the (/) only Way of escape from that death. 



One lays down a hair. On one side is the (g) East, on the 
other side the West. The dividing line is so minute as to be 
hardly perceptible. One draws an imaginary line in their 
mind, the line having no existence in fact. On one side of it 
lies the East, on the other side the West, separated by an 
unseen yet eternal distance. The difference is not one of 
degree, neither is it one of distance, hut one of position, which 
embraces within it all distance and all degree of distance. 
Meeting each other at that imaginary line, separated by it. 
they each reach ofif into the Eternity of Space forever apart. 



The death to w^hich Paul alludes is a death in sin — that is, 
the life of the spiritual man, or mind, being a life of Righteous- 
ness (which is right-thinking, right-living, right-doing, the 
result of right being, which is the outgrowth of a belief in the 
God of Righteousness and a love for Him,) and death being 
the result of the absence of this Righteousness, the death to the 
material world for that soul which dies without this Righteous- 
ness means an absence of that life which comes to the spiritual 
mind, a death to spiritual things, and therefore a perverted 
comprehension of their teachings and a life to carnal things 
because of its carnal mind. It is in fact a condition of soul that 
is the true essence of the life after death. To the soul who. 
dying to the natural world, finds his soul reposing in the 
bosom of the Savior, there can be no spiritual death, for the 
Savior is the Life of the spiritual mind, (h) In Him there is no 
sin, nothing of a carnal nature, no affinity with the carnal or 
natural world, and to the (/) soul that reposes in Him there 
comes by this communion (this being in touch with Him and 
partaking of His nature and the Life that nature gives,) a free- 

(/) Acts iv. 12; 1 Tim. i. 15; John xiv. 6. (g) Psa. ciii. 12. (h) 
1 John iii. 5. (i) I John iii. 6. 



460 the: manifestation of the: idea. 

dom from sin, a freedom from the carnal mind which is sin, and 
a condition of soul that lives on Eternally Above the Carnal 
Mind. 

j^ 9)C 3fC >|C 3|C 9|C 

As the fleshly body dies because of the absence of the 
soul from it, so the soul dies because of the absence of the 
Spirit from it. Yet the fleshly body lives even after the release 
of the soul from it, but the life is no more of the soul, but of the 
elements that constitute that fleshly body. Therefore, while living 
its material self, in that the elements that constitute the nat 
ural or material world are alive in it with the life of motion, and 
through a process of disintegration resolves itself into the ele- 
ments with which it is in harmony, and which is its body, so 
the soul of man, after the separation from the fleshly body, 
becomes a spiritual entity, and it enters into a state of being 
with spiritual things in harmony with its own condition, v^'hert the 
(j) spiritual disintegration of the evil from the good, the carnal 
mind from the spiritual mind, must take place before the soul 
can enter into that state or condition of soul which is one with 
Christ Jesus. As the struggle of death to the material world to 
the soul is commensurate with the tenacity with which the nat- 
ural man holds on to life, so the struggle to escape the death 
of the carnal man (of the carnal mind) will be commensurate 
with the amount of carnal life there is in that soul, and the 
agony zvill be in proportion to the strength of that carnal mind 
Thus as some die a natural death, enduring all the agonies of 
an awful struggle, and others meet the same death as though 
passing into a peaceful sleep, so the soul cast out from God, 
because of its carnal nature which keeps it from having faith in 
Him, will endure all the agonies of the damned just in propor- 
tion to that casting out, while the soul which rests through faith 
m Jesus shall die to that which was carnal in its nature ivithoiit 
the conscious kuoK'lcdgc of any agony in that death. The dififer- 
ence will be one of degree, and the degree will be gauged bv 
Faith and the life or condition of soul which is one with that 
faith. 

^ :^ :^i :(; >|< 5f: 

(j) Matt. xili. 43. 



CHRIST'S COMING WILI. RKVEAI, THE) RICH. 46 1 

As nitrogen seeks nitrogen and is in affinity with it, as alka- 
lies seek alkalies and are in harmony and affinity each with its 
kind, so the constituent spiritual elements composing the entity 
called soul will each find its environment in that condition of 
soul which is in affinity with those elements. The intervening 
barrier between the soul and spirit world having been removed, 
namely, the flesh, from which it has been separated and is no 
longer one with it, the soul will enter into such a relationship to 
God and all other minds as its life on Earth entitles it to. 

The soul of man lives after its death to its body simply and 
only because of that in its nature which is one with God, who is 
the Life of the spiritual kingdom. It will partake of just as much 
of the nature of that Life as that Life is personified in it and it 
is personified in that Life. If carnality (which means the love 
of the things of Earth above the things of Heaven and not 
merely immorality, the height of carnality to the Savior's mind 
abiding in the rich and outwardly moral Pharisee,) ruled the 
soul here, after death carnality will control the soul also. It will 
hold as a prisoner that better nature which will be weak because 
it has not received the food, even the Bread of Life, on which it 
must feed to gain strength and grow. Denying the very exist- 
ence of God in this life, it will deny His Existence in the next 
It will deny His Existence by denying that God as He Is exists. 

As has been shown, the optic nerves, the nerves of the 
body, can take up only those vibrations with which it is in 
harmony. All others can not be received. So in like manner 
was it shown that the mind can only receive that idea or truth 
with which it is in harmony. This truth is evident in all things 
around you. The member of one poHtical party finds it impos- 
sible to see things of a political nature as his neighbor of oppo- 
site politics sees it. Each sees the same truth, but each seeing it 
from a different standpoint or position, this position being the 
result of their mental condition, each gets an idea or sees that 
truth just as opposite as their mental position is opposite. So with 
the soul after its death to its material body. If its life here on 
this Earth has been given up to carnalism, when it enters the 
next life it can only receive truths or ideas as they relate to the 



462 the: manifestation oe the: idea. 

carnal mind, for that will be its condition and from that position or 
point of z'iezv zvill it viezv all things of a spiritual nature. Hence 
when it, the soul, sees God it will see God not at all, but only 
God as the carnal mind can see Him, and thus the soul, see- 
ing God as the carnal mind only can see Him, will see God as 
a God who is Merciless, without Justice, unknown to Love, for 
God's Hate is Eternal against the carnal mind and He is merciless 
in His manifestation of it! 

The carnal mind, controlling the soul, holds under as a 
prisoner that spiritual mind which gives life to that soul, hence 
that soul can not see God as the spiritual mind ever sees Him, 
even as the God of Justice and Mercy and Love. The more that 
spiritual mind begins to make God knozvn to that soul thus cast 
out, the more that carnal nature in that soul will testify to that 
soul that these (love, mercy, truth, etc.) are wanting in it, and 
thus the soul will of its own self find itself cast out from that 
joy of being which can only be the condition of those in whom 
this carnal nature does not abide. It will be seen that the soul 
will be, if carnal, in that awful condition of which Insanity is a 
manifestation in this life. For the soul thus cast out and receiv- 
ing truth and yet refusing to believe that truth, and yet knowing 
that that which it believes is not true, is like the insane man who 
knows that he is insane. The most awful condition that can 
befall the human soul. To know that that which you see you do 
not see, that that which you believe to be true is not true, that 
that which you seem to hear you do not hear, and yet to be 
unable to cast out the unbelief in the truth and receive the belief 
in the truth, is a condition of soul so horrible that the mind of 
the driveling idiot is happiness in comparison. This was the 
state of the rich man. His carnal nature received the truth that 
it (him) was cast out forever from God, that God's hate was 
eternal for it (him) ; his spiritual nature recognized the fact, the 
truth, that there were joy and peace and love and eternal mercy 
in God for those of like nature, but his carnal nature, predomi- 
nating, by a lie, as in the beginning (for the truth that the carnal 
mind was eternally cast out was used to teach the lie that the 
soul that was suffering torment because of that carnality God 



I 



CHRIST'S COMING WILL RKVKAL TH^ RICH. ^63 

hated) taught that God had sworn eternal enmity against his 
soul. 

In this life the soul far, far away from God, indifferent as 
to his own soul, careless as to the love of God, questioning and 
sneering at the sacrifice of His Son, ridiculing His followers 
who, being weak, often fail miserably in showing forth that Life, 
making merry over the warnings of His children, blasphemous, 
vile, low, carnal, altogether evil, is sometimes brought to a real- 
ization, sudden and sure, of his spiritual needs by some earthly 
calamity. The environment of the carnal mind after death in 
the Wisdom of the Love of God is made to serve Him and His 
purpose and bring that soul into a conscious realization of the 
cause of that tonnent or of that environment which doth encompass 
his soul. With the conscious realization of the cause of that 
environment will come the conscious realization of the True 
Fire, of which we see the (m) Sign Board in the fire of the nat- 
ural elements, and which is the (n) Wrath of God for Sin. To it 
will come the knov/ledge of its separation from God, and no 
hope of rescue from that separation. For there is no hope for 
the carnal mind and no escape from that separation. For the 
carnal mind will not believe spiritual things. It can not, there- 
fore, believe that there is a Way, even faith in the True God, 
whom Christ made manifest, by which the soul may escape that 
spiritual death, which is separation from God. The soul will see 
the joys and happiness which are being enjoyed by those who 
are free from sin and its curse. It can not appropriate them to 
its own self because it has no power, being held in subjection 
by the carnal mind. Between that soul and those joys will come 
the carnal mind, which is sin (since the spiritual mind and the 
carnal mind are still one, and will be until the spiritual mind 
becomes entirely free from the carnal as is Christ's) ; then 
between the soul and God come its own sins. It is true that it 
has but to beHeve in the Love Jesus manifested as God's nature 
from which it is separated, and accept Him as its Savior, and 
through faith appropriate to itself the atonement which He 
made and thereby receive the sinlessness which is a part of the 
(jn) Rev. XX. 10. (n) Rev. xix. 15. 



464 THE MANIFESTATION OF THE IDEA. 

at-one-ment, and by this means come out of that state of tor- 
ment in which it is ; (o) but having hardened its heart to every 
appeal of the Adversary, even the Holy Spirit, while it was in 
the Way with it, every rejected appeal of that Spirit hardening 
its heart, the result is that the soul. has become so hardened in 
sin that when the Way is shown, the spiritual mind can not 
accept because of the overwhelming preponderance of the car- 
nal nature which will not believe! (p) That soul can not come 
out from thence, from the prison into which it has been cast, 
from the thralldom of the carnal nature, until the agony of that 
soul has been so great as to bring about the sickness unto death 
of the carnal man. It will be seen, moreover, that exact justice 
will be meted out to all men. 

The condition of the rich man will be the condition of all 
those who do not agree with their Adversary. // the pleadings 
of that spiritual mind within you (which is One with the Holy 
Spirit, who contends with groans that can not be uttered) which 
with sadness of heart and piteous voice entreats your sympathy 
and aid for the weak, and sick, and suffering, the homeless, the 
vile, the vicious, the widow and the orphan, the maimed, the 
halt, the blind, — if the pleadings of the Adversary wzVAm you that 
condemns the lie, the cheat, the swindle, the murder, the rev- 
elry, the drunkenness, the debauchery, the filth of your life, be 
not given attention and listened to and agreed with and its 
demands granted, the day will come when the Truth within you 
will testify against you before the Judge, even the Great Judge 
who shall judge all things, and the Judge shall deliver you to 
the officer, even your own guilty conscience, and it shall cast 
you out from the presence of the Father and in the fires of His 
Wrath shall you remain until the demands of the Infinite Jus- 
tice, which is the Justice of Love, are satisfied. Give heed this 
day to the words which thine adversary is now speaking to thy 
rebellious soul, and in righteous life bring thy soul into har- 
mony with Him only who can (q) save you from so great a 
condemnation. 

(0) Heb. iii. 7-19. (p) Luke xii. 59. (q) Heb. ii. 2,3. 



CHRIST'S COMING WILL RKVKAL THE RICH. 465 

Between the soul cast out and the soul alive in Jesus there 
is an impassable gulf. As the insane man, knowing his insan- 
ity, can not, even with knowledge, enter into that joyous state 
of mind which is the possession of the sane, and as the sane man 
can not enter into or be in touch or in any way be in harmony 
with the man with the insane ideas, each state being an absolute 
■ impossibility to the ether, so it is impossible that the carnal 
mind should cross over to the spiritual mind or the spiritual 
mind cross over to the carnal mind, (r) for the carnal mind is 
enmity to the spiritual mind and always will be. 

The wicked man, and especially the rich man, because of 
his excessively carnal nature, dying, wdll be poor in spiritual 
things which are the treasures of heaven, and rich only in the 
things of a carnal nature. Having little spiritual (God) life, it 
is impossible that such should enter into a close communion 
with God, who is the Source of all spirituality. Of such are they 
who refuse to preach the Word to the poor and with their heavy 
charges for sermons and their services make merchandise of the 
Gospel which is free. The poor man — that is, the man who is 
poor in the things of this life, but rich in the things of the "Life 
to come, — must of necessity escape this separation from God 
and will at once at death enter into that joy of being which is 
the birthright of the child of God. 

The insane man sees all things through his own personality, 
and his personality being unreal or unnatural, so are his con- 
ceptions. The soul cast out from God sees all things of a 
spiritual nature in the same way. Nay, all things, even of this 
life. Thus in the sexual relations he sees nothing but the grati- 
fication of his passion, refusing to believe that it was designed 
but for the one purpose and that to perpetuate the race ; liquors 
he believes in as a stimulant and intoxicant, not being willing 
to concede that it was given but for a tonic and a medicine ; he 
sees in cards, ball, bilhards, the bowling alley, and all games, 
only a means to gratify his greed for the things of this world, 
finding no pleasure in them when used only to bring cheer and 
relaxation to the soul for which they are given ; the theater to 

(r) Rom. vili. 6,7. 



4^6 THE MANIFESTATION OF THE IDEA. 

];im is degenerate and worthless and unworthy of his patron- 
age, if it does not appeal to and arouse the vile in his nature, 
being unable to conceive of (let alone patronize) the theater 
being given to develop and stimulate that which is pure and 
noble and to be prized in our natures. He can hot conceive of 
a social system not founded on the competitive system, for with- 
out it he can noL see any gain for himself, he not being able to 
see or know or comprehend that in the spiritual kingdom the 
''survival of the fittest" means the survival of Him in whom 
there is none of the spirit of greed for gain of earthly things. 

^ >,i >j* >,i 5ji ij; 

The Supreme Mind is God. He is the Supreme Being. All 
those that abide in Him as Him are this Mind and this Being- 
Christ was and is God. There is no other God but Him. But 
Christ was and is God only as His spiritual nature is consid- 
ered. Christ the Man had a beginning and an end. As a man 
he had a birth into Time, but death ended that existence of the 
Man. He as God could have had no end or have ever tasted 
death. Yet He made manifest Himself in that Humanity, which 
He assumed when He became man. To comprehend the One- 
ness which all individualities or spiritual existences have in the 
One Being as God let us look at the Law as seen in material 
things. 

The individuality of every one to-day is the result of hered- 
ity and environment. We differ from each other as to form, 
feature and disposition, simply because we had different parents 
and a different environment. If we had all been born of the 
same parents and these parents' minds were always in the same 
condition exactly at each conception and birth, and we had the 
same environment, we would all have exactly the same form, 
feature and disposition. We would need no mirror in which to 
look to see our face or to know what we looked like, for we 
would see our faces and forms reflected in all around us. God 
is the Father of the spiritual mind. The spiritual mind is God in 
Man, hence is the Father living as man. The spiritual mind in 
man, then, is the Father living in His Son. God the Father, 
therefore, gives the spiritual mind (man) His Heredity. He is 



CHRIST*S COMING WII.I. REVKAI^ THE RICH. 467 

the environment of the spiritual mind (man). He, therefore, 
gives us our environment. Having Him, therefore, for both 
our Heredit\' and our Environment, we must when born be just 
like Him. We will then have His ^lind and His Spirit. We 
will then liz'c as the Father heeaiise 7\'e are Him, and we will ever 
live as the son because we were born of Him. As the likeness of 
form and feature makes twins look exactly like each other, so 
likeness in nature will make all look like each other. Each one 
will look into the nature of every one else and see his own 
nature, yet while each will see in every one else his own nature, 
yet each will retain his own personality and indiz'iduality, for 
these will be the result of the experience of each, the soul having 
undergone this experience in its journe\' from its birth in the 
tiesh as man to its birth in the Spirit as God. The experience 
of each will therefore give personality to each, and that person- 
ality will be dififerent from every other personality because the 
experience of each soul will he different from every other soul, 
although the experience of each worketh together, under and 
because of the Wisdom of the Father, to give all His children 
exactly the same nature, even His nature. The soul when it 
enters into the next life will be recognized by its (a) condition, 
which will at once testify to the experience it is undergoing, and 
this condition will make manifest whether the spiritual nature 
even the "Mind of God," rules in it, and therefore gives to that 
soul that Peace and Joy which only the soul that abides in God 
can enjoy or whether the carnal nature rules in that soul and 
gives to that soul the Woe and Anguish and Despair which is 
the heritage of those cast out from God, and which they only 
can feel. As the countenance here makes manifest the soul 
within, so will that soul in the next world make manifest its 
nature. While thus each one's personality will be recognized 
by its condition, that condition proclaiming that the spiritual 
man, even the Son of God, hath gained Lhe victory in the war- 
fare against the carnal man, even the Son of perdition, and hath 
freed its soul from him, or that the Son of perdition still holds 
sway in that soul, so also in that day when the Humanity as a 
. (a) Kev. XX. 4; xiii. 16-19. 



468 the; manii^e:station or* the ide:a. 

Whole shall have attained to its birth as the Son of God, each 
one's personality will be recognized by the experience which 
each one has undergone in his warfare against that carnal 
nature which was of the Pit, and will thus make manifest what 
that carnal nature was and the nature of the warfare necessary 
to overthrow it, and therefore the experience which was ahso- 
liitely necessary before it could be overthrown. Yet no dishonor or 
shame can or will attach to the soul on account of that warfare, 
for the sin was not of it, but of that carnal nature which was cast 
out and which was no part of it, but rather will that experience 
which all that can read in that personality and which gives it 
individuality, crown that soul with a diadem of honor and glory 
even as the scars on the face of the battle-scarred veteran tes 
tify in language louder than words to his battles. And as the 
scars of the veteran testify to his patriotism, and his obedience 
to duty and sacrifice of self for his home and loved ones and 
country, and his courage under the enemy's fire, so will that 
soul's personality individualized by its experience testify to its 
patriotism, and its obedience to duty, and sacrifice of the car- 
nal self for its Heavenly Home and its Beloved and its Coun- 
try, even God its Father, and to its Faith in its Commander, 
even God its Father, for whom it fought, and of its courage that 
nothing could break or overcome, and its faith in the Goodness 
of God, which ever grew stronger after seeming defeat. Every 
scar a crown. Every feature of that glorified face a benediction ! 
Christ will be there, every feature of that beloved face telHng 
the story of Gethsemane and Calvary's Hill, and we will know 
Him as Christ. Paul will be there with his story of his lashings 
and shipwreck and cross. Peter and John and Moses all there. 
The mother who agonized because of the wayward son, the son 
for whom the mother agonized, each will be there, their souls 
rounded and completed because of their experiences of that 
which was evil. Judas, with his face glorified with a light like 
that that shone on Calvary's Hill, and his own personality tell- 
ing its story of anguish and its awful struggle to overthrow and 
cast out the carnal mind. So we will surely distinguish one soul 
from another in that world of spirit, and all shall be known by 



CHRIST'S COMING WII^Iv KKVEAI^ THE^ RICH. 469 

all because of the individuality of each. Yea, more ! For in that 
day when the Kingdom shall be returned to the Father, His 
Purpose having been fulfilled and Humanity having been born, 
His Son, Christ, will be seen as the Idea, even the Word, even 
God the Father living again in His Son ; Paul as the Idea, 
even the Word, even the Father living again in His Son ; Peter, 
]Moses, Elijah, — Judas, begotten by His mercy which endureth 
for ever — all those who have lived on the earth from the beget- 
ting of Man by the fiat of the Word to the begetting of Man 
by the Spirit of the Word, will be seen as the Idea, even the 
Word, even God the Father living again as the Son, and God 
being their being and they being God from out of whom they 
Avere begotten, they can have no Beginning and no End; in 
them Eternity will abide, and their souls will reach back to the 
uttermost Past and forward into the uttermost Future. 

The ties here are of the flesh ; we love our own. In the 
Kingdom the ties are of the Spirit ; we love those of the Spirit. 
In this life the ties which are strictly of the flesh are purely self- 
ish ones. Those ties which bind father, mother and children 
together must give way to the higher love. In the spiritual 
kingdom we have but one Father, even God ; we are all His 
children. He has therefore but One Family, even Humanity. We 
therefore in this life, as we enter into His Life, will not love our 
own of the flesh the less, but seeing that in that spiritual family 
every man is our father, our mother, our sister, our brother and 
child, we will love Humanity the more, and this love shall ripen 
into that perfect love that joineth our souls into one Whole, 
and looking up into the Face smiling upon that Son its Eternal 
Beneficence, crieth ever, "Abba Father!" 

We know that Heaven is a plaee, even where God w, tha+ 
Heaven is a condition, even God's nature, that it hath Light 
(Truth), warmth (EoveV We know that where He is, is otir 
Home, our City, our IJfe. We know that as we (the image) have 
individuality, so has He. We can not conceive of His appear- 
ance, as we see all things according to the natural man, and he 
can not conceive of any form of the spirit beyond his own. 
Having been formed spiritually in His image, we are like Him 



470 THK MANIFESTATION OF THE IDKA. 

ijccording to our condition of soul, and gauged by that Perfect 
Standard of Being we will appear and be just as dwarfed and 
deformed as we are out of harmony with His Being. 

jjj ;ic ^ >k Hi Hs 

Man is as happy in this life as his soul, mind, is. No more, 
no less. Man sees just as much of truth in this life as his mind 
can see. No more, no less. Man hears just as much intellectu- 
ally or mentally as his soul, mind, spirit can hear. No more, no 
less. Thus he sees, hears and enjoys according to that spiritual 
personality called Mind,which is his spiritual personality. When 
that spiritual entity called Mind, which is the spiritual man, 
leaves this life and enters into the next, he will in the next life 
which is spiritual sec just as much and hear just as much and 
enjoy just as much of that life of Mind, Soul, God, as he is in 
harmony with. He hears through his ozvn mind which is him; he 
sees through his own mind which is him, he enjoys through his own 
mind zvhich is him: he therefore sees, hears and enjoys that 
Kingdom of the Spirit, even God, through Flis Ozvn Personality 
No more, no less. The superlative characteristics of God's 
Being are Justice, Truth, Wisdom, Mercy, Love, and the maj 
csty of their power, h.ence the more there is of Love and Truth 
2nd Wisdom and Justice and Mercy, even God, in the soul of 
the individual, the more they will see of these in God as God. 
Now there will be just as much of the Majesty of the Power of 
these attributes, which are God, in you, there will therefore be 
just as much of God in you, as you have made manifest th'ese 
attributes in your life on earth, for the acts of one's life on earth 
are but the outward manifestation of the inward life, the condi- 
tion of the soul; and that condition, whatever it is, remains as 
that soul when it passes into the World of Soul or Mind or 
Spirit. Great intellectual attainments do not guarantee a soul's 
entrance into the joy of the next life. The knowledge of all 
things may be the Mind's, and yet if that Mind hath not shown 
forth The Life when it was on Earth it is none of His. One may 
not know his a-b-c's and yet in this life and the Hfe to come 
walk with God. Since the soul will see and hear and enjoy 
according to its personality, the carnal soul or the soul in which 



CHRIST'S COMING WII.Iy RKVKAIy THE RICH. 47 1 

carnality ruled in this life, will in the next life see that I^ife, 
even God, as a God of Hate, Wrath, Injustice, Merciless, 
without Love, for it will see God through its ozvn soul, and hence 
see Him not at all as He IS. 

Death as it relates to the natural life means that condition 
of body which is out of harmony with its earthly environment 
to that extent as to bring about the dissolution of that body as 
a Whole and the separation of that soul from that body and its 
life. It is really, therefore, a separation of the soul from the life 
of the natural body, this life of the natural body as a whole 
depending on the harmony as a whole with their environment. 
In the Spiritual Kingdom, even God, the life of the soul is 
dependent on the relation of the parts composing that soul and 
the relation of that soul as a whole to God. God is the life of 
the Spiritual Kingdom, and spiritual death means separation 
from God and the life of His Nature and the Nature of His Life. 
There is, therefore, no spiritual hfe away from Him either in 
this hfe or in the life to come. If the Spirit of that mind is such 
as to deny any activity to the spiritual mind, the casting out 
from God will be much greater accordingly. 

When the soul dies it can not escape the abiding in the 
place which its condition of soul imposes on it, for its condition 
is it. They are one. If it is cast out from God, it can not escape 
the knowledge of the penalty that God hath prepared for the 
carnal mind, for the Spiritual Mind which abides in God hath 
that knowledge, and it, the carnal mind, receives its knowl- 
edge of the casting out because of its oneness with this 
spiritual mind, which suffers because of its oneness with the 
carnal. Thus the devils which Jesus cast out asked Him If ?Ie 
''came to torment them before their time," their torment and 
destruction reaching its time w^hen the Spiritual Mind entirely 
dominates man's soul. In thus casting out the carnal mind that 
the Spiritual Mind, one with it, seeing the carnal man's condi- 
tion, may learn to hate and loathe that condition, God doth but 
show the Wisdom of that Love by which all His acts are gov- 
erned. For It is only by coming out of that condition (which Is of 
the carnal mind, of sin, of destruction from God) that one can 



472 TH^ MANlF:eSTATlON OI'' THE^ IDE^A. 

enter into the conditions which are of His Kingdom, even peace, 
joy, -and rest, and see and feel the Love which is,in Him. 

The rich man, whose weaUh is a sure testimony of the 
hardness of his heart and his indifference to the cry of the poor, 
and the weak and the bhnd, and the homeless widow and the 
breadless, clotheless, ignorant and joyless orphan or outcast 
whom he refuses to recognize as the child of his brother and 
therefore his child ; the drunkard, who prostitutes the mind 
which his Creator gave to him to the gratification of beastly 
lusts and the carnal self, ignoring the just and righteous de- 
mands of family, friends, society, and God ; the murderer, who 
surrendered to the promptings of the carnal nature within hiui 
and took that which only God can give ; the adulterer, seeking 
the gratification of his lustful and carnal soul through the over ■ 
throw of virtue and the destruction of the happiness of the fam- 
ily relation ; the liar, the thief, the scandal monger peddling his 
or her gossip with venomous and malicious intent, — all these 
find their strength and incentive in their carnal minds, and. 
dying 'n that condition, are, because of it, separated from God 

The carnality of the soul is the (a) darkness of that soul, and 
the carnal acts, thoughts, desires of that soul survive in that 
soul as chains to fetter it and keep it from coming into or accepting 
the Light. This is exactly what Peter meant. 

The natural body stricken with disease suffers torture 
according to the intensity of that disease and its degree of viru- 
lence, suffering the most intensely as it approaches nearest that 
condition which is ''sickness unto death." So the soul, suffer- 
ing torture from the sting of death, which is sin, which separates 
it from that joy and peace of soul which is in God, will endure 
the most agony and torture according to the degree it is 
impregnated with sin. The nearer it approaches that condi- 
tion of soul which is a sickness unto death the greater its agony 
and the more intense its suffering. If it were possible for any 
human soul to be totally depraved, that is, to be entirely carnal, 
then with the ceasing to exist of the spiritual mind the carnal 
mind would cease to exist with it, and this would mean the 
(a) 2 Peter ii. 1-4, 



CHRIST'S COMING WII^I. RKV^IAI, THE^ RICH. 473 

eternal extinction of the individual. But the spiritual life does 
not depend on the carnal, but the carnal on the spiritual. Since 
the spiritual man is hid in God there can be no extinction of the 
individual, for God in whom his life is hid is the 
Supreme Life. The sickness unto death of the nat- 
ural body is a sickness unto the death of that body, 
or of the sickness unto death of the disease that 
racks and torments that body. With the death of the body the 
soul is released from that body and its death. With the death of 
the disease the body is released from that disease and its health 
is restored. So with the spiritual body. Christ suffered the 
sickness unto death of His soul in that His Mind or soul having 
been made the Sin of the World, He was cast out and separated 
from God who is Life because of that Sin. If total depravity of 
the human soul was possible, Christ could not have survived 
that casting out, for he endured to the uttermost that casting 
out from God of the carnal mind and yet rose from the dead and 
proclaimed the immortality of the spiritual life (man). The sick- 
ness is unto the death of the carnal mind that caused that sick- 
ness (casting out from God), even as the sickness unto death of 
the natural man is to the disease that caused that sickness of 
the natural body, and the sickness will be as intense as the 
carnal man (mind) is strong, just as the sickness of the natural 
man is as intense as the disease is virulent. As the natural man 
must overcome the disease which brought it nigh unto death 
and slay and bring about the death of that disease before he can 
be restored to perfect health, so the spiritual man must over- 
come that carnal mind which is the {h) cause of the soul's separa- 
tion from God and slay and bring about the death or separa- 
tion from itself of that carnal mind before it can enter into that 
perfectness of spiritual being which abides in God. 

Living, and yet suffering the torment of the dying, the soul 
thus cast out from God will cry out for annihilation, but there 
can be no annihilation or ceasing to exist, because of its one- 
ness with the Spiritual Mind, which is fixed in God who is Life 
personified. 

(6) Bom. vii. 9, 10. 



474 "^^^ MANIi^ESTATlON O^ THE IDEA. 

He (Christ) came in the flesh that we who are flesh and who 
live in a material world might understand spiritual things. To 
them who had been separated by death from material things 
and had become Spirit, He spoke in the Spirit. In prison — that 
is, in the iron bands of the carnal nature or mind — were held 
all those who had lived wicked and unrighteous lives and had 
died in that wickedness, and who because of the carnality of 
their Hves were separated from God and held in chains by their 
evil nature. Each groped in darkness, spiritual darkness, blinded 
by the carnal mind just in proportion as the carnalism in them 
kept them from seeing God as He Is. They saw God only 
through their own personality, and their own personality being 
a lie as regards spiritual things, they saw God not at all. That 
is, the spiritual man having no strength, being held subject to 
the carnal mind and yet being one with that soul, was compelled 
to let his soul which was him see God only as the carnal man 
can see Him. Hence, while the spiritual man would fain see 
God and believe in Him as the God of Mercy and Love, and 
ever sees Him as the God of Justice and Wisdom and Truth 
and Majesty and Power, and knows that these exist in God as 
Him, yet the carnal m.ind being in authority and therefore hold- 
ing the soul subject to it, will not let the soul believe that which 
it knows, but testifies to that soul that the true God is without 
Mercy or Love, and the soul believes it because the spiritual 
man or mind sees and knozvs that God hates with all the Majesty 
and Power and Wisdom and Justice and Mercy and Love of His 
Nature that carnal mind, and the spiritual mind being held under 
can not rescue the soul from its bondage to the carnal mind 
that it may believe what the spiritual mind knows. It is as 
though the soul were three in one, namely, the soul itself, the 
carnal mind, and the spiritual mind, and that these two minds 
were seeking to control that soul, and whatever mind controlled 
it that was its condition. 

When Christ preached, therefore, to the souls in prison • 
He preached to that part of their souls which was spiritual in 
its nature. The spiritual mind, seeing the carnal nature of that 
mind that keeps it under and remembering the deeds that its 



CHRIST'S COMING WIl^I. RKV^AIv THJ5 RICH. 475 

soul committed on Earth because of this carnal mind, sees the 
justice of the casting out. The more it would see of that carnal 
mind the more it would hate it and the more it would testify to 
the justice of the casting out. When it begins to realize its con- 
dition it will begin to suffer agony on account of that casting 
out from God, its Life. That is just as true of the soul in this 
life as it is in the next. That soul only is "watching" who is 
doing His work in this life and who thus manifests a condition 
of soul that is one with His condition, and every truth which 
heralds His presence will be to it but a source of joy. The soul 
cast out will see that the carnal mind is sin and will begin to hate 
the carnal mind because of its nature, and that carnal mind will 
begin to manifest its nature to the spiritual mind immediately 
en the beginning of the casting out, and in its struggle to main- 
tain its life the souls of the dead (and living) see what that life 
is. The more the mind of Christ enters into the mind which is 
the soul, the more the carnal mind is cast out, and the more 
the carnal 'mind is cast out the stronger becomes the life of the 
spiritual man, — the more, that is, he azvakes to his true nature 
zvhich is God, the more clearly he sees the carnal nature ; and the 
more clearly he sees that carnal mind the more he will hate it 
The more the soul realizes the "exceeding sinfulness of sin'' the 
more torment ; but the time will come when the spiritual mind, 
even God, will so dominate and control that soul that it will no 
more see sin or that carnal mind as a part of it, but of that car- 
nal nature cast out from it. 

The truly Christian (Christ-man) has Christ abiding in his 
soul as a constant Guest. He thus lives His sacrificing Life. 
He must live that Life if he has Christ as a Guest, for Christ 
can not abide where that Life is not. A child can understand 
that. Have you learned it yet? That Life is not the giving of 
alms, erecting hospitals, endowing of colleges, building of 
churches or libraries, paying preachers, feeding the famishing, 
clothing the naked, succoring the distressed, caring for the 
widow or the orphan. A devil might do all these to accomplish 
a devil's purpose. It has been truly said that ''men enriched by 
making society their prey may graciously administer or ganizations 



476 the: manife:station oi^ the: idka. 

for the relief of the poor. Fortunes amassed binder legal forms by 
cruelest oppression and extortion, by cunning that knows neither 
conscience nor shame, by speculation that regards no social suffer- 
ing or injury, may enable men to stand at the head of great philan- 
thropies and endozv public institutions^ Charity balls and bazars 
are one of society's greatest diversions, helping to supply the 
same place in their lives that any other social function does. 
The Life is, then, not these things. They may be the outzvard 
manifestation of the true Life which is a condition of the soul, or 
just the opposite. That soul that has made it possible for itself to 
manifest these works by robbing its fellow man in its wages or 
a just requital for his labor or by manipulating for gain the 
necessities of his fellow man, hath the works but not the Life. 
The Life is within, and ever seeks and finds its joys in the sacrifice 
of self for others. Love not for self, but for Humanity, the 
mainspring of its Life and the incentive that prompts every 
action. When a soul dies having this Life as its condition, it 
will find its soul abiding in the next world in Christ as His 
guest just in proportion as He was its Guest in this life. No 
more, no less. The courtesy will be reciprocated in kind and 
He will not forget those who ministered unto Him when He 
was on Earth, dwelling in the Humanity of Earth, but- will 
reward them in kind when they seek to enter into Heaven, 
which is Him, and seek to be His guest. Before these guests He 
will spread the saine amount of food and the same kind they gave 
Him. Thus whenever the door was opened and He entered in 
and supped with you and you with Him on Earth, so just as 
wide will you find the Door, even Him, open to you that you 
may enter in and sup with Him and He with you If you lived 
His Life as much as you possibly coidd, (have you ?) the food He 
ate with you, and which is the only food He can or will give 
or accept, was that which is personified in a loving, trusting, 
just, merciful, kind, patient, pure, holy, sacrificing, truthful, 
obedient and believing spirit. This food, therefore, will He give 
you in abundant measure, filled full, pressed down and running 
over, when you become His guest ! He is now and will be then 
ready and anxious to give this abundance to all, but the con- 



CHRIST'S COMING Wllvly RKVKAIv ThS RICH. 477 

dition cf many now is such and will be then that they cannot 
receive it! 

Thus all souls will abide in Him just in proportion as He 
abode in them. Peter and Paul, and all the martyr dead, and 
all those who sacrificed self for His sake, even spiritual Human- 
ity's sake, abide in Him because He abode in them when they 
were on Earth. They gave Him not sepulcher in their souls, 
but life, and He reigned m them, having established His kingdom 
(Himself) in their souls. 

The soul that dies and finds itself separated from that con- 
dition of soul which only those who abide in God (Abraham 
v/as in the parable the figure, God the Reality) can have, will, 
Vv'hen it realizes its condition and the cause of it, namely, its 
wicked and sinful and carnal life, find its greatest agony in 
the reaHzation that it had taught by its life that its life was the 
true life and therefore remained as a stumbling block to those on 
Earth. They see those of Earth giving life to that which was 
begotten of their carnal life, and thus seeing their carnal natures 
enthroned in those of Earth and reigning, agonize because of 
it. Every child, therefore, that denies God and Christ because 
his father did, but adds to the agony of that father's mind. 
Every child who swears because his father did, every child that 
is drunken because his father was, every child that is a thief, a 
liar, or a libertine because of the heredity or the environment 
which his father gave him, every child that seeks to perpetuate 
evil conditions in social, civil or political life because his father 
was in favor of them and practiced them, but fills up the meas- 
ure of retribution. 

Every child that seeks to gain wealth and the treasures of this 
zvorld, following in the footsteps of the parent zvho is dead, but adds 
to that casting out from God and the awful agony which that cast- 
ing out zvill bring . 

Mind IS not bounded by a measuring rod. The mind is as 
tall, wide, strong, great, as God is personified in it. Mind is 
the all embracing existence, and the mind or soul of the dead 
is present in all things as the universal existence. The Mind 
of Man is the temple of God. God dwells in it. It is His king- 



478 THK mani^kstaTion ot^ thk id^a. 

dom. The carnal mind is the kingdom of Satan. He dwells in 
it. Christ said His Kingdom was not of this world. His king- 
dom is of Mind which is spiritual. Satan's kingdom is of this 
world which is carnal. When, therefore, we permit our spiri- 
tual nature to control our lives, then Christ reigns in us. When 
we permit our carnal nature or mind to control our lives, then 
Satan is made ahve in us. When we give hfe to the carnal nature 
by our lives, then we hold that spiritual mind in us in death. 
Hence Christ has no life in us and can not reign in us. Those 
that have wealth can in no better way mitigate the agony of the 
dead who suffer because of the life of greed and selfishness they 
lived than by giving up their own carnal life and making a com- 
plete surrender of that wealth for Humanity's sake. Not by 
contributing so much money to some self-constituted interces- 
sor who under the cloak of a priest of God offers up so many 
masses, at so much per mass, for the repose of the dead and their 
rescue from a Purgatory, which only the carnal mind could 
conceive, but by emulating in his own life that which was 
worthy in the life of the dead, and by a reformation of their 
lives in harmony with Christ's life, that He may reign in them 
and thus reigning the acts of a Christlike nature will follow. 
Oh, what awful blasphemy is that that holds that the Mercy of 
God can be purchased with money! That the soul of the wretched 
poor languishes in the fires of hell because they who remain 
are unable to furnish the money to pay for the means which 
purchase his freedom ! God will not forget these awful blas- 
phemies against His nature and His character when His Voice 
is heard and understood by those who, hungering after the thirty 
pieces of silver, practice these things. 

By our lives here we make the only testimony which the 
natural man can see or knozu of what we believe to be the true 
life. The rich man could not return to Earth and warn his 
brethren, because he had no other means of testifying to what 
the true life was than what he lived. He could not become 
flesh again, and his brethren would not and could not, being 
natural beings, living In a natijral vvorld, receive from him 
any other statement in regard to the true life than the life he 



1 



CHRIST'S COMING WILI< RKVEAI^ TH:^ RICH. 479 

lived and what he taught by that hfe. He could not com- 
municate with them in any manner because the spiritual mind 
only enters that realm where Truth as God abides, and he 
abode not in that kingdom, being separated from it by his 
condition. The life he lived when on Earth was the only way 
he could speak to 'them, and he knew that if they enthroned 
that life in their lives and let it reign in them, they would be 
cast out from that Peace in God as was he. 

Lazarus had no need to return to Earth and as one who 
had risen from the dead warn the rich man's brethren of that 
rich man's fate. There were Moses and the prophets to guide 
them. Let them look in faith upon the Word which Moses and 
the prophets taught and that faith would open up their under- 
standing in regard to those things of the spiritual kingdom 
that they might know to what the things which Moses and the 
prophets taught tended. If Lazarus had returned from the 
dead, he would have failed to convince them of the realities of 
the next life. Only that soul that sees sin as sin and loathes 
and hates it as such, which sees sin in it and loathes and hates 
itself because of sin in it, could comprehend what the torment 
of the next life was, or how to escape that torment. With Laz- 
arus who was dead standing before them, they would have 
refused to believe the revelation he made, unless they were 
spiritually minded, and if they were spiritually minded the Word 
would become its oivn revelator to them and Lazarus would not be 
needed. 

There is one way and one way only by which the dead will 
ever be able to speak to the living. The rich man cast out from 
the Life above could not speak to warn his brethren. The beg- 
gar, a beggar no longer, but rich in the nature of the Life 
above for whose sake he was poor in the things of this life, 
spoke continv.ously to the brethren of this rich man in the only way 
that God (in whom he reposed) ever speaks, namely, through the 

WORD, 

the written Word, the spoken W^ord, the Word within you, 
even the Word Christ Jesus. 



480 THS MANIFESTATION OF THE IDEA. 

Oh, what a mockery of the Truth is SpirituaHsm ! What a 
dec«ption ! What a delusion ! ! What an awful lie ! ! ! 

It has been stated that the Kingdom of Heaven is God. 
Wherever we find the Kingdom we find Heaven therefore, and 
wherever we find Heaven there is God. The Kingdom of 
Heaven therefore is Soul, and wherever we find a soul that hatlr 
enthroned God there is the Kingdom of Heaven, even God. 
Wherever we find this Kingdom we find God reigning in it. 
He can reign in no other. The Kingdom of Heaven therefore 
in which the soul lives is God, and the Kingdom of Heaven in 
which God reigns is the Soul of Humanity. Not away ofif yon- 
der in some unknown habitation, but here. For this purpose 
Christ suffered and died. For what purpose ? To establish the 
Kingdom of Heaven, even God, on Earth in our soids. That He 
might reign in us as us, and thus we be inhabitants of that king- 
dom and that kingdom inhabitant of us. Read that over again 
and see if you understand it. 

When those who become martyrs for the Word, the Truth, 
the Idea, the Kingdom, that Humanity might become the 
Word, the Idea, the Truth, the Kingdom also, who gave up this 
life, even suffering a cruel death for the Truth, even God, and 
our sokes, died, there was no separation of their souls from that 
Kingdom, even God. That Kingdom was enthroned within 
their own souls and reigned there, and at death they were freed 
from the confines of the flesh and {z) awoke to the Life of that 
Kingdom. How could they be separated from it when their 
souls was that Kingdom? Their martyrdom testified to the 
same spirit of sacrifice in them that there was in Him, hence they 
stand as one with Him and children of the same Kingdom begot- 
ten by the same Spirit, even the Holy Spirit of the Father 
Hence we hear Paul shout his hosannahs of triumph, "Hence- 
forth there is laid up for me a crown of righteousness, eternal 
in the heavens." When they died to the natural life they sank 
to sleep in Jesus. They entered into a state of being which was 
free from the personal responsibility for the carnal life of Earth 
and which was above it. When they awoke to the conscious- 
(2) Rev. xiv. 13. 



CHRIST'S COMING WILI. REVKAI, TH^ RICH. 48 1 

ness of that life of the body which had been their temporary 
home, they were in His likeness. Wherever the spirit of Christ 
went they went also. Where He abides they abide, where He 
is cast out they are cast out. ''They (a) shall accompany Him 
wherever He goes." Therefore when we open our hearts, our 
souls, our minds to Jesus, we open them to these martyrs forthe 
Gospel's (Christ's) sake. They crucified the carnal man with his 
lusts when they were on Earth, even as He who was their 
example did when He was on Earth. They entered into a Life 
entirely above carnal things when they died to their fleshly bod- 
ies, (even as they had been dead to their lusts while one with 
them,) even as He entered into the Life which was entirely 
above the fleshly body. Having crucified that mind in this life, 
it had no life in the next life in them, for their Life was death 
to it. When therefore we begin to live His life, which we 
do the moment we begin to crucify the carnal man in US, then 
He begins to enter into our souls to (b) rei^n, and they with 
Him.. The more we enter into His Life by living it, the more 
surely He establishes His Kingdom in our souls; and the more 
our soids become His Kingdom, the more He will of necessity 
reign in them. 

The first resurrection is therefore the (b) resurrection to 
life in us of the Kingdom of God and those who reign in that 
Kingdom, even Christ and all those who are one zvith Him. The 
resurrection is here on this Earth in Us. It is the establishing 
of. His Kingdom in the souls of MEN on this Earth. For this 
He prayed ''Thy kingdom come, Thy will be done on Earth 
as it is in Heaven." This was the truth in the proclamation 
of the angel to the disciples, (c) "Why stand ye here gazing up 
into heaven ? this same Jesus, which is taken up from you into 
heaven, shall so come in like manner as ye have seen Him go into 
heaven." Jesus the Man shall as Man return again. Glorious 
thought that in a Redeemed Humanity shall Jesus be seen 
again ! 

The (d) thrones upon which those who reigned with Jesus 

(a) Rev. xiv. 4. (6) Rev. xx. 4. (b) Rev. xx. 6. (c) Acte i. 11. 
(d) Rev. XX. 4. 



482 THEJ MANIFKSTATION OF THE) IDKA. 

sat was that spirit of sacrifice of self for the Kingdom of Heaven 
and Humanity's sake which was them; the thrones therefore were 
their own souls, and that spirit of sacrifice for others, and love 
and purity and hoHness, which was their souls' condition, shall 
be and is the judgment by which the condition of all souls will 
be judged. 

We have held that Life, even God, which they made mani- 
fest in their life and death, in death in us, having denied it the 
right to reign in us. For nineteen hundred years this King- 
dom has been endeavoring to estabhsh its reign in the Soul of 
Humanity, (e) "Verily," said Jesus, "I say unto you, there be 
some standing here which shall not taste of death until they see 
the Son of Man coming in His Kingdom." Ever coming, 
through pestilence, and flood, and famine, and war, and sor- 
row, and suffering, and greed, and selfishness, and despotism., 
and oppression, to-day it is HERE, at the door, and the mil- 
lennial dawn casts its beneficent light across the souls of men. 

Having held that Life in death in us and given it sepulcher 
as did the Jews of old, we have given our souls over to the 
carnal mind for its kingdom. But when Christ and those who 
with Him are resurrected to life in Us and dominate our lives, 
then we will (/) bind that carnal mind, even Satan, even opposi- 
tion to God ; we will break the bands which every evil thought, 
act, deed or desire hath forged for our souls ; we will bind him 
in chains, even our righteous lives, and cast him out and into the 
bottomless Pit, even no-thing from which he sprang. 

Having cast out Satan the carnal mind will reign no more 
in the souls of those on Earth until the thousand years are 
finished, but the Mind of God as manifested in the lives of 
Christ and His followers, who gave up this life and were 
beheaded for the Word's sake, and which had not worshiped 
the beast, neither his image, neither had received his mark upon 
their foreheads (mind) or in their hands (works), will. 

The second resurrection is at the End of the World, and 
refers to a (g) time when the carnal nature will assert itself 
aj^ain in thoFe on Earth, and will seek to possess Man's soul, 
(e) Matt. xvi. 28. (/) Kev. xx.2. (g) Rev. xx. 7-15. 



CHRIST'S COMING WILI. RKVKAI, THE) RICH. 483 

and the old Spirit of Greed and Lust of the Flesh and Love of 
Self and the things of this world will take possession of the 
souls of men. 

■'Blessed are they that have their part in the ^rst resur- 
rection ; on them the second death shall have no power, and they 
shall reign with Christ a thousand years." Who are they, and 
what is the second death ? The second death is the separation 
of the carnal mind from the spiritual mmd and its eternal death. 
This second death can have no power on those who held that 
carnal mind in deatJi in this life of Earth, for if it is held in 
death in them, how can its death have power over them? But 
for those who have given that carnal mind life in them this 
severance of this carnal mind from them will mean most intense 
agony of soul, for the carnal mind in its death agony will lay 
hands on that struggling soul and claim to be it, and will 
environ it with its own venomous nature and weeping and 
waiHng and anguish will accompany its death. But for them 
who accepted Him as their Savior, they will be superior to the 
agony which otherwise would come through the opening of the 
books, even the record of their lives on Earth, because of the 
fact that abiding in Him they will see and know that that carnal 
mind is not of them, even as He knew, even while He suffered, 
that it was not of Him, and as He hated that carnal mind with all 
the Hate that God in Him as Him hated the carnal mind, shall 
they not also hate with all the Hate of God (in whom they 
dwell) that carnal mind while living eternally above that carnal 
mind and its record? On them the second death will have no 
pozver. The record will lay bare that which was carnal in their 
nature, but they will have no part in that record or in the death 
of the carnal mind which wrote it. 

To those who had died before His death He preached in 
the Spirit, preaching Himself ; and to them He said as to Us, 
*'I am the Way, the Truth, the Life; no man cometh to the 
Father except through me." He has never ceased to preach 
that same story in the Spirit to those in prison. He preaches it 
to-day to every one, every soul, dead or living. He never will 
cease until all are redeemed. He preached that in His death on 



484 the: MANII^ESTATION O^ THK IDE:A. 

the Cross He had atoned in His flesh for the sins which they had 
committed in their flesh, and that they were free from the pen- 
alty. He said unto them, '*My Love has paid the penaky which 
you are paying." "Cast out that carnal mind which deceives 
you as to my nature, and which keeps you from seeing Me as 
I AM. Look upon my suffering, my agony, and see in it God 
(Me) sufifering for you because He (I) loves you ; see in it all 
Love and Me (God) that Love paying the penalty for sin 
through my love for you. Against you there stands no accusa- 
tion. Wide swings the door. Come out of thy bondage, I give 
thee Liberty" ! They witnessed His suffering, but it was as 
incomprehensible to them as to those of Earth who understand 
Him not and believe Him not. How could they comprehend 
that sacrificing Love when their carnal minds denied the exist- 
ence of Love for them in God or Love as God? Those who 
believed entered into His Peace and became members of His 
Kingdom. For those whose carnal natures would not let them 
believe there could remain but the penalty. 

It has been oft said, by those who seek to defend these 
rich men in their vast wealth and their expenditure of it, that 
in their building of magnificent mansions and giving of social 
functions where the financial outlay is enormous, they thus 
benefit labor that is thus employed. Thus they give a magnifi- 
cent ball for which the expenditure ran up into the many 
thousands and the next day supplied the hospitals of the city 
with choice fiov/ers. There can be no question but what the 
largest part of that money benefited tradespeople and labor. 
There can be no question but the suffering inmates of those 
hospitals were cheered and blessed and comforted by those 
flowers. But all this has no bearing on the question. The 
question is: Were the persons who gave that ball prompted 
thereto by the Spirit of Jesus Christ abiding in them, or not? 
Was it at the dictates of the spiritual or carnal man? He 
(whom God acknowledged as His only begotten Son,) made 
manifest by a Life the spiritual man, — Is there anything in 
His Life or Words that indorsed that ball ? What answer can 
they make to the Judge before whose bar they must stand 



CHRIST'S COMING Wlhl, RKVBAI^ TKH RICH. 485 

when their act is (^a) measured by that Life? Many a poor 
wretch has been saved from starving by the free lunch of the 
saloon-keeper, but the free lunch was not provided for that 
purpose. Many found labor because of that ball, and many a 
poor and wasted face was wet with tears through pure joy 
over those beautiful flowers, but the ball was not given for that 
purpose. The saloon-keeper set forth the free lunch that his 
carnal nature might reap its reward in added gain, not from 
God, but from men. The givers of the ball gave orders to the 
tradesmen and the florist, and gave that ball to satisfy the 
cravings of their carnal natures for display before men, and 
not at the promptings of the spiritual nature, which desires 
only to please God. The act of the saloon-keeper and the act 
of the ball-givers were prompted by the same spirit, even the 
carnal mind, and the (b) "carnal mmd is enmity against God." 
A man owned fourteen lots in a certain city, upon which was 
a beautiful mansion. He purchased in another part of that 
city thirty lots, for which he paid one million dollars, less one 
thousand dollars. Upon this he purposed to build another 
residence. He complained that he was being encroached 
upon too much at his former home, and that his sunshine 
was being cut off, and for that reason he had purchased the 
thirty lots on account that he might have more sunshine, and be 
nearer a park. Yet within a few moments' w^alk of his resi- 
dence were herded, in loathsome cellars, reeking with filth 
which no ray of sunshine ever touched, whole families, whose 
Father was tlie same! ! Would Jesus have passed them by in 
His search for the Sunshine that can n^ver pass away? Was 
it the spiritual mind, in which His soul is templed, or the carnal 
mind, which is doomed to be forever cast out from God, that 
prompted the purchase of that ground? Which? 

A man gave several millions to endow a University, and 

but a short time afterward the papers, that made conspicuous 

mention of it, again chronicled the fact that he had reimbursed 

himself and more by manipulating the stocks of a company 

(a) Acts ^vii, 31. {h) Rom. viii. 7. 



486 TH^ MANI^EISTATION O^ THB) IDE:A. 

which held a great necessity of the people within its greedy 
fingers! 1 

The rich man having lived a selfish life — that is, having 
lived to the carnal instead of the spiritual self — that is, having 
blessed the carnal man while he starved the spiritual man, the 
result at death was that the carnal mind was strong, while the 
spiritual mind zvas weak. Thus his life here follows him into 
the Beyond, and gives him his environment. The Gold or 
Silver or social station or whatever it is that the soul has 
lusted after is not evil in itself. The evil is in the soul of that 
man whose works have depended on these things for life. It is 
the condition of the Scul that makes that work one of the 
flesh or the Spirit. If a man's works have been evil, if he has 
lived an evil life, if he has fixed his soul on the things of this 
life and lusted after them, then his soul will have no other 
foundation upon which to fix its hopes and stand than its carnal 
life. 

The soul or mind is the true man, and is the controlling 
force of man's life. Upon the mind or soul is recorded every 
impulse of the human soul. The mind is that record, and in 
memory's citadel these all find their home. As the phono- 
graph records every vibration and change of the human voice, 
so upon the human soul is recorded its every impulse. Man's 
soul is brought into touch with that record whenever his soul 
is brought into a condition which makes it beat in unison and 
affinity with that record, and memory then unfolds its record, 
which is in harmony with that condition of mind. A man 
may receive a blow on the head which may so disarrange the 
assembling of the atoms or molecules that form the brain, 
7iuhich is the seat of the mind, that the previous mentality may 
not be in unison with that brain, (for the mind and brain are 
one, and are always in harmony,) and memory may be a blank. 
Thus, also, old men whose vigorous intellects have left them 
forget the present and remember only the childhood occur- 
rences. The reason is because the brain has become again like 
the brain it had when a child, and therefore can only be the 
seat of the mind that contains that record. A restoration of the 



CHRIST'S COMINC^x WII.1^ RKVEAI, THE^ RICH. 487 

brain to its former condition will see the restoration of that 
mentality and a mind in harmony with it. 

The souls of men are the (.2-) books that shall be opened, 
and memory the reservoir from which their record shall be 
culled. It is not the flesh that suffers agony of any character 
whatever. Stupify the mind, and the flesh can be cut and 
hacked, and even burned. It suffers no pain. Kill the ani- 
mal ; the flesh is still there, but it suffers no pain. That which 
suffered the pain is absent. It is not the carnal mind that will 
cry out in its agony of remorse for sin w^hen He appears with 
His angels taking vengeance on the ungodly. Yet it is the 
carnal mind that is cast out from God, and it is the carnal mind 
that (b) fears God, and, fearing God, (c) hates God. It is the 
spiritual mind, one with the carnal mind, that will feel all the 
agony of that awful remorse for sin which was not of it, but of 
that carnal nature, one with it. Suffering, because of its one- 
ness with that man of sin, that son of perdition, the child of the 
King will feel within its own soul the awful wrath of God against 
sin, even as He felt it who was also zvithoiit sin. This agony He 
bore to save this rich man from the agony, but he Would Not 
Believe. For us He bore the awful agony on that cruel cross, 
and enduring it to the utmost, (d) refused the anesthetic which 
they offered Him that He, having endured this agony for us 
because of our sins, might, through or because of this endur- 
ance of our agony, by which He made atonement for iis, become 
the GREAT ANESTHETIC, saving us from the agony of 
this (e) severance. Oh, why will you reject Him, by your 
lives, who alone can (/) save? 

The Fire, even the Wrath of God, which is the True Fire, 
of which the fire of the elements is but the figure, shall con- 
sume that carnal mind with the brightness of its coming, and 
through the Eternity of its Wrath shall forever proclaim its 
eternal destruction. 

When the Son has been begotten, shall the shell in which 

(z) Rev. X. 12. (6) Rom. viii. 15; Heb. x. 26, 27; Rev. vi. 16-17. 
(c) John XV. 23. {d) Matt, xxvii. 34. (e) Matt. xiii. 49. (/) Acts 
iv. 12. 



488 th:^ manifestation op th:^ idka. 

he found a temporary home any more be needed? Shall it 
not also (a) disappear forever before the brightness of His 
coming ? 

The Fire can not destroy that which is saved, for the Fire 
will have revealed that it is not of Earth, hut of Heaven. It will 
have been saved by fire in that the Fire, even God, has 
destroyed that carnal nature which denied it salvation. 

The book, even the soul of every man, shall be opened, 
and memory shall reveal its history written on that soul. 
Everything recorded in that book which is not recorded in the 
(g) Book of Life, even Jesus Christ, — that is, every act which 
is recorded in that individual book which is not in harmony 
with the Life of Jesus Christ, by which "man, all men, will be 
judged," shall place the owner of that book on the (h) left hand. 
Every act (i) recorded in that book which is also found 
recorded in the Book of Life will place that soul on the right 
hand. God will cast out into eternal destruction from Him 
(who is Life) those on the left hand, and the soul will have 
presented to it a (;) new book, even its own soul, spotless and 
clean, upon which will be recorded through all Eternity acts 
in harmony with that spirit. 

To every man his (k) judgment according to his works. 
To the man who belii^vES in Jesus and who makes that belief 
manifest by a life (which he will), there can be no sin, because, 
wherein he fails because of the (/) weakness of the flesh which 
overcomes the spirit earnestly seeking the Right, (m) Christ is 
the fidlness to him who lacks. His works being evil, must be 
destroyed also, but he can suffer no torment of himself, for 
he huilded not on them, but on Christ Jesus, through faith in 
Him as a Savior from this casting out. 

The Evil shall be separated from the Good, and the agony 
shall be in the separation. But with the agony of this separ- 
ation will come nearer the moment of the soul's emancipation, 
for it is only as the soul learns to hate sin that there can be 

(a) 2 Pet. iii. 3-7; Rev. xx. 11. {g) Rev. xx. 12. {h) Matt. xxv. 
33. (i) Phil. iv. 80. {j) Rev. ii. 17. {k) Rev, xx, 12. (0 Rom. vii. 
18. {m) Rom. Vil. 24,25, 



CHRIST'S COMING WILIy RKVKAI^ THB RICH. ,89 

any casting out of that sinful nature. The soul that (n) hates 
sin is in harmony with God, and the casting out or separation 
of the evil from the good, the Carnal from the Spiritual, the 
sheep from the goats, those on the right from those on the left, 
is to give life to that soul which hates sin. 

The soul that dies to the natural Hfe, and is, because of 
its evil life, carnal and at enmity to God, is cast out from God 
and His presence immediately on the death of or to the natural 
body, but as all things pointed forward to the time when in the 
(p) fullness of time the Truth should come to Earth and appear 
to all men as flesh, so all things point forward to the time 
when in the fullness of time there shall come the Day of Judg- . 
ment of all things, when the Earth and all men shall stand 
before the Great Judge, and all the evidence shall be presented, 
and the /zwa/ judgment shall be given, and the evil forever cast 
out, and in this casting out shall the soul endure the agony, 
and there shall be {q) weeping and wailing and impotent fury 
because of this casting out. 

There is (r) no one without sin ; no, not one, for all have 
come short of the {s) glory of God. But if we hate that sin 
w^hich we sin through the sinfulness of the flesh, we do thus 
testify by this hatred for sin that our spirits are in harmony 
with His Spirit in whom only is freedom from sin and the 
inheritance in that Book of Life which this similarity of Spirit 
brings. The soul that sins is therefore separated from God, 
but the soul that hates that sin is one with God. What then? 
It is the condition of the soul and the position it occupies to sin, 
and the acts or zvorks which is the manifestation of that condi- 
tion, that link that soul to God or its reverse. It is not, there- 
fore, the works, but the faith which prompted those works, and 
the Spirit which Vv^as the home of that faith, that proclaims it 
the child of the King and He its Deliverer. 

Christ is the Book of Life, Q) His Nature the Nature by 
which all things will be measured. His Spirit the Spirit by 

(n) Psa. xcvii. 10; cxxxix. 21. (p) Gai. iv. 4. (q) Matt. viii. 12; 
xiii. 42. (r) John i. 8-10. (s) Rom. iii. 23. (t) Acts xvii. 31; Rom. 
li. 6. 



490 the: manii^kstation OI^ TH^ id^a. 

which all things will be judged. He is the Life, and it is only 
as the soul partakes of the nature of His Spirit and the spirit 
of His Nature that it will be able to find Life in that Day of the 
(u) death and eternal destruction from the face of God of all 
things carnal. The record is nothing of itself, only as it makes 
manifest the carnal mind within that soul; the record nothing, 
the condition of the soul everything. With the destruction of 
all things of a carnal nature there will take place the destruction 
of that carnal mind, and with the destruction, eternal destruc- 
tion, of the carnal mind from the face of God, which means its 
annihilation, there will take place the separation of the carnal 
mind from the spiritual, and with the separation of this carnal 
from the spiritual personal responsibility for those sins will for- 
ever have departed from that soul, for the spiritual mind, which 
is the (v) child of God, can not sin, and never sinned, but there 
will {w) forever remain the (x) Knozvledge of the Evil of that 
carnal mind, while the soul will be only the Good. There 
remaining, therefore, Faith, and the purified Soul which is the 
residt of that faith, and that faith having brought that soul into 
perfect and absolute harmony and" affinity of spirit with Him 
who is the Life personified, faith will no more be the substance 
or foundation of things hoped for, but the Reality. Herein is 
our Hope and the recompense of the patience of our faith, 
which faith we earnestly seek to make manifest in a life of 
well-doing. 

The mother on the Ganges (it has been said) threw her off- 
spring into the stream, hoping thereby to appease the wrath 
of her God, It was absolutely necessary that she should receive 
a correct conception of the God, for she could not be like Him 
and thus misconceive Him. She must have the True God 
revealed to her. If the misconception of God which prompted 
the sacrifice of her child to propitiate His wrath brought with 
it condemnation when the True God was made known to her, 
so did His sacrifice for her open up the way for her deliverance 
from that condemnation. If she desired the Right, and she 
thus by this sacrifice did testify to the inzvard condition of her 
(w) 2 Thess. i. 8, 9. {v) 1 John iii. 9, 10. {w) Rev. xiv. Jl. 



CHRIST 'G coming WILL TvEVKAL THE RICH. 49 1 

soul, which loz'cd the Right, although the Right was misunder- 
stood, tlicn this same condition cf soul would lead her at once 
to lay hold of the Right Way when made known to her. Thus 
with the condemnation would come also the escape from its 
penalty. She, as all others who have died before they have 
heard of Christ, stood exactly on the same plane as those who 
now living have not heard of Christ. Thus in the (y) times of 
their ignorance God winked at their perverse lives. But when 
the Truth was made known He called upon all men to repent 
and accept that Truth as their Savior. She could plead that 
she had not heard of the True Way to worship the True God 
and that she lived up to that w^hich she believed to be right, and 
the Truth even Christ Jesus would sustain her in that plead- 
mg, and He would become at once her Advocate. This pre- 
supposes in her soul exactly the same condition of soul as her 
sister on Earth, who, at the preaching of The Word, abandons 
at once her own misconceptions of God and accepts the true 
conception. But to her who is dead, and to her who is alive, 
if the Word is preached to them and they accept it not, the 
condemnation is the same, making manifest that neither loves 
the Truth, but loves rather their misconceptions of the Truth. 
Thus those to whom Christ preached in the Spirit accepted 
Him if they loved the Truth, and were ready to sacrifice their 
own misconceptions of the Truth for the Truth when it was 
made known to them. The heathen woman on the Ganges 
who died, and the Israelite who died, and the soul who dies 
to-day, having not heard of Christ, and the soul who dies to-day 
having heard of Christ, all fare equally in the Wisdom of the 
Justice of the Love of God. Each takes up his or her abode in 
the spiritual world in an environment in harmony with the 
condition of their soul, and that {z) condition of soul will be 
in harmony with the faith it has in the highest conception of God 
made known to it and the life it has lived in harmony with 
that faith. Thus the man who hears of Jesus and refuses to 

(w) Eev. xiv. n. {X) Gen. iii. 22. {y) Mark xvii. CO. (z) Luke 
xii. 47, 48. 



492 the: manifestation of thi- idfa. 

accept Him as the Truth, the Life, the Way, would, dying before 
he heard of Him, h2.YQ refused to accept Him. 

It will be seen, therefore, that those dying who know not 
Christ (God), must learn of Him, and must believe in Him, and 
must accept Him as their Savior, if they would escape the 
death which their misconceptions alone bring to them. The 
redemption of this present world — that is, of those that inhabit 
the Earth — is dependent upon the acceptance of Christ (God) 
by all those who live upon the Earth. The Hope of the World 
is Christ Jesus. Every stranger to Him is a menace to the 
Brotherhood of Man which He proclaimed. The Soul thus 
redeemed from Paganism is not only saved from the condem- 
nation which must surely come upon him in the life to come, if 
it comes not here, but he becomes at once a great force for the 
Truth which he has accepted, a teacher of the True Way to his 
own people and -posterity by his life, and one more added to the 
Army of the Risen King who are contending for the establish- 
ment of His Kingdom on Earth. His kingdom can not come 
nor His reign be estabhshed on Earth until all perversions of 
the Truth shall be cast out, and all men shall own Him and 
Him alone as the true Revealer of God and the (a) Head of the 
Body. ^ 

Living, those who have accepted Him contend for Him 
whom they have accepted and whom they love ; dying, they 
abide in Him ; and, doing His work while living, they proclaim 
the same Savior to those without when dead — and yet" not 
without, but Within, for as the Christ Jesus came only to the 
Jews, to the lost shefp of the house of Israel, so the Risen 
Christ preached in the Spirit to only those who were the lost 
sheep of the spiritual house of Israel. It is the spiritual mind 
only that can hear the voice of the Spiritual Shepherd. It Is 
the spiritual mind which will hear the voice of their Deliverer. 
Without, on the barren mountain top, encompassed about 1/V 
dark ravine and terrifying crevasse, is that lost sheep of the 
spiritual house. Without the city where He dwells, and whicl": 
is Him, there dwells that carnal mind of sin, which will not 

(a) Eph. V. 23. 



CHRIST'S COMING WII.I, RBVE^AI, Th:^ RICH. 493 

believe the Truth, which can not hear His loving Voice. Held 
under by that carnal mind, weak, faint, powerless, lost within 
the depths of carnality which is that carnal man's being, is the 
spiritual man, one zvith Christ Jesus. The Voice keeps calling, 
calling. The carnal man hears it not. Searching through 
that awful wilderness, patient, loving, merciful, kind, persever- 
ing. He whose MerCy endureth forever, and whose Love is 
from Everlasting to Everlasting, continues the search for that 
spiritual Hfe, even the lost sheep of Israel. Oh, the Voice is so 
loving, so persistent, so penetrating. It cleaves the repelHng 
sin with the wrath of its Omnipotence ; it scatters the carnal 
mind with the terror of its Presence ; it breaks down the inter- 
vening barrier or error with the cannonading of its artillery of 
Truth ; it opens the door of the heart of that lost soul of Israel 
and points to its own bleeding heart ; it beckons that soul on 
with the beneficent smile of its love ; it gives courage to that 
drooping and weary and faint heart from the Courage that 
shone on Calvary's Hill; it maps out the Way with its own 
Eternal Sacrifice, and points to the agony of the Garden. The 
Voice swells in volume and sweetness and charm; the soul 
looks from Voice to Shepherd ; he hears the Voice ; he sees the 
face of the Shepherd illuminated with a Divine Eove; he 
BELIEVES, he stands UPRIGHT, he enters in at the door of 
that City ; the gate is closed ; angels guard Him, His Brother 
embraces him. His Father blesses him; angeHc messengers 
sing their message of Deliverance secured to his leaping soul ; 
the Kingdom is a blaze of Glory and the last of the lost sheep is 

ETERNALLY AT HOME. 



CHAPTER XLII. 



The Haricot Cast Out. — Sociai^ism. 



Matthew xix. 21 : 

"Jesus said unto him, 'If thou wilt be perfect, go and sell 
all that thou hast and gk'e io the poor, and thou shalt have 
treasures in heaven; and come and follow me.' " 

Actsii. 44, 45: 

"And all that believed were together and had all things 
common; and sold their possessions, and parted them to all men; 
as every man had need.'' 

As has been noted, the body of man is but a community 
of organisms, each organism depending for its fullness of life 
on every other organism, and the fullness of the life of that 
Great Organism, even the body, dependent entirely on the per- 
fection of life of each organism composing that Whole. 

All things of this material world, as has been frequentlv 
stated, are but the manifestation of the Supreme Law that gov- 
erns the Universe. It is the perfect harmony of being, of pur- 
pose, of desire, of will, that constitutes and makes possible that 
Supreme Harmony, even God. Any deviation, even the most 
remote, from this Law of Being would at once destroy that 
Being Himself, In His Kingdom, therefore, there is perfect 
harmony in all its parts. 

Humanity as the Image of God is subject in its personality 

to the same Law. Every individual life in that One Great 

Organism called Humanity must have the fullness of life in it 

if that One Great Organism is to manifest the highest possible 

Life. Anything, no matter what its nature, that affects the 

life of the individual affects the Whole. The Law is absolute, 

and can not be abrogated. Just as it was shown in this book 

that the body as a whole suffers when any organism in that 
494 



THE) HARI.OT CAST OUT. — SOC1AI.ISM. 495 

body enjoys excess of life by robbing some other organism of 
that life which was justly its due, the robber itself suffering in 
the end because of the demoralization of the Whole, so is it 
true of the organism called Humanity that the robbing of any 
individual in thc-^t organism of that which is justly his due, that 
some other individual may be benefited thereby, is injurious to 
not only the individual who is robbed, but to the robber and to 
Humanity as a Whole. Whatever denies to the individual the 
largest opportunity of individual erfort robs the Whole of that 
much energy. Society recognizes this in part by its system of 
free schools and compulsory education. Every child that is 
denied its just and proper opportunity to both fit itself for and 
engage in that employment for which it is best adapted, is not 
only robbed of its birthright, but Humanity is cheated out of 
its inheritance, which it had in that birthright. Thus all suffer. 
A system of society which offers opportunities of special char- 
acter to some of its members and not to all, is radically wrong 
at its very foundation. A system of society that makes pos- 
sible the palace of the rich and the hovel of the poor can not 
but be injurious to Humanity as a Whole. Society owes it to 
itself to develop to the utmost limit the capabilities of every 
member in it, for both its own protection and its own gain. 
To do less than that is to violate a principle wdiich governs, or 
should govern, every family relation. Society is One Family ; 
they have the same Father, and to protect that family from 
the shame and misery and suffering entailed by an evil life, 
every safeguard should be thrown around every member of 
that family. That the present social, commercial or political 
systems do not do this none hardly need assert. It is patent to 
every mind. That they never will is equally true, although not 
so readily admitted. There can not, however, exist in the Soul 
of Humanity that harmony of being which is necessary to the 
fullness of its life as long as the present system of society con- 
tinues. For that reason God has pronounced against it the 
same decree that He pronounced against the fig tree. The 
competitive system, wath all the evils that have grown out of 
it, has lived its life, and must give way to better things. The 



496 THK MANIFEJSTATION OF THBJ IDi^A. 

competition for things of Earth must give way, in the clearer 
light, for the things of Heaven. The competition will still 
remain, but it will be of a different order. The lesser found its 
life in a perversion of the true teachings, but the Soul of 
Humanity is awakening to the Voice of the Son of Man, and 
the competition which is of the Spirit shall overcome and drive 
out the competition which is of the flesh. Combinations of 
capital manufacturing the same article under one management 
is a step into the larger field. It is true that capital seeks only 
its own enrichm.ent, hut the principle that all manufacture of a 
certain article under one management means a saving in both 
time and energy is a true one, and will remain to bless man 
When Humanity lays hold on that fact and uses it to bless 
Humanity instead of the corporate wealth, then the millennium 
will be seen to be not far distant. When Humanity realizes 
that whatever saves in time and labor is a blessing, and not a 
curse, then it will be ready to establish a system of society 
whereby society itself will realize on that time and labor saved. 
With corporate wealth only enjoying the blessing, and Labor 
without its just share in that saving of its energy, society is 
robbed of its own. Under no system which has corporate or 
individual wealth in it as part of its cQustitution, will Labor 
ever receive its just dues or society its just benefits. Capital 
creates nothing. Any other statement is the flimsiest rubbish. 
Labor is the Power or Force that creates and builds and pro- 
jects all things. Under a different system of society Capital, 
or corporate or individual wealth, will be unknown, but with- 
out it Labor will remain to perform its duty to Humanity as of 
old. Without that capital which is represented by money, 
Labor would hew and draw and build and in laboring bless 
Humanity ; without Labor, Capital is as though it was not. 
There is no intrinsic value in money. The intrinsic value is in 
the things it represents, and the things it represents are the 
product of labor, and not of money. Thus at the very begin- 
ning of this question we find that Capital, as represented by 
corporate or individual wealth, is not needed to give the full- 
ness of life to a perfect social system, but that the Capital that 



THK HARICOT CAST OUT. — SOCIAI^ISM. 497 

is represented by Labor is. Thus we dismiss the one and 
retain the other. Since Labor remains as the Capital, then the 
only way that Labor can receive a just requital on its Capital 
is for it to receive all the benefits which grow out of its labor. 
To do so it must own that which it creates. Thus the many 
factories must all be brought under one management, under 
one employer, that Labor, which is the only Capital we now 
have, having discarded money, may be made to accomplish as 
much as possible in the shortest possible time. That Employer 
must therefore be Labor itself, and thus Labor being 
the Capital, the Employer and the Employee, it must of 
necessity receive all that is justly due it, for it will receive all. 
But this is not all. If it were, little would have been gained 
in proportion to the wide-reaching effect of this new system. 
Having recognized the fact that all things belong to the one 
Whole, even Humanity, and not to the individual, to the exclu- 
sion of others, it at once becomes evident that Society as One 
Whole would be responsible for the care of the individual. As 
every organism which composes the body of man is dependent 
on that body as a Whole for its health, strength, and even its 
life, so will every individual under the new system find his full- 
ness of life in the care given to him by society as a whole. As 
the body owes it to itself to develop every member of that body 
to the fullness of its being, so Humanity would owe it to itself 
to develop in the individual the highest character possible to 
which that individual might attain. As every organism which 
composes the body of man has a right to the very best atten- 
tion because of the return it gives for that attention, so the 
individual would have and would claim as a right and not as 
a favor all the benefits which would accrue to him as a joint 
member of the whole. Thus from childhood to old age, from 
the cradle to the grave, Society would owe him everything 
necessary to his life and happiness. Society could well and 
easily pay the debt, for all the resources of the land would 
belong to Humanity as a Whole, and not to individuals. 
vSociety having assumed with a willing and cheerful heart its 
duty to the individual, the individual would be bound by ever}' 



498 tHE MANIFESTATION OF THE IDEA. 

attribute of his being to reciprocate and manifest his gratitude 
by giving back to Society the very best there was in him. Thus 
the inventors and scientists and great discoverers would not 
disappear under this new order of Society, as some have said, 
but animated by a spirit superior to the old spirit of greed 
as day is to night, they would leave no field unexplored which 
would grant them an opportunity to bless that Humanity 
which was always striving for a new opportunity to bless them. 
Even if this were not true, the true inventor, scientist or dis- 
coverer is urged on by a force within which is a part of his own 
nature to seek to work out these problems, and the larger 
opportunities which would come to him under the new system 
to prepare his mind for such work would make greater that 
work, and bring to light many minds that under the present 
system are denied opportunities to develop their minds along 
chosen and congenial paths. Moreover, under this new social 
system, the Labor working in the street or in the highway 
would be honored equally with the Labor that controlled and 
managed the vast enterprises of the people, for Society would 
recognize that each was doing the best for it according to the 
ability with which God, through the Law of Heredity and 
Environment, had endowed him, and would find that the labor 
that made the highway or street contributed as much to the 
comfort and happiness of humanity as the labor that planned it. 
Thus each individual would fill his place in the Labor of Society 
according to his endowment, not as a machine in whom all 
incentive lay dead and buried, but as a living force whose 
incentive to every act was that greatest of all — love for 
Hv.nianity. 

God has placed in the hand of Labor the ballot. Let him 
use it. That is the Way of Peace. The change must come ; 
nay, more, it is at the door. Either the Way of Peace or the 
Way of Violence. By one or the other it will come. God has 
(a) decreed it in His Word, and it can not fail. Christ died 
that it might prevail. Let those who block its approach con- 
sider well which is the better way for it to come, since it must 
(a) Rev. xviii. 



Th:^ haricot cast out. - sociai^ism. ^99 

come. If by the ballot, then Peace. If then by violence, who 
is it that will feel their wrath ? The great unrest of to-day in 
social, commercial and political life is the beginning of the End. 
A new order of things are in the dawn of the East. No force 
can stay it. Watch ! For the Son of ]\Ian cometh ! ! ! 



Certainly w^e have journeyed far enough together along 
the road, even the Way, that hath made manifest the Idea, and 
we have stood close enough to the Idea manifested, and saw 
enough of the Truth which is the Light of His countenance, to 
accept Him as the only Way by which the soul can come to the 
Father. Knowing, therefore, that He is the only Way, and 
that the Book wdiich records" His Word is the making manifest 
that Way, we can in no other way prove our faith in Him as the 
Way than by living that Way. "If thou wilt be perfect," said 
Jesus. There can be no imperfections of any kind in God's 
Sons, for He is Perfect ; if, therefore, thou desirest to be God's 
Son, do ''thou sell all thou hast and give to the poor, and come 
and follozv me." Listen: "Follow!" Then He must have 
gone on before on that road zvhich is the Way. How? Does 
He not ask us to follow Plim? Did He not therefore travel 
that road by living it? by a Life? If, then, we follozv Him, w^e 
must live the Way to Him. We must ijvE Him. The nearer, 
therefore, we live the Way, the farther we are on the journey 
that leads to Him, and the nearer we are to the journey's End. 
Looking at His Life as manifested after He began His active 
w^ork, we find Him confronted at the very beginning of that 
ministry with the temptation to use His powers of mind for His 
personal ends. Since the first man walked and talked in the 
Garden of Eden until the present time man has been trying to 
unlock the storehouse of Knowledge. The Key was and is in 
the hand of the Spiritual Alan, of that Mind which came from 
God and lives in Man as His Son. This Key is the Spiritual 
Man himself. He comes, because of his Nature, into com- 
plete touch with the ideas as they live in the Mind of God, the 
Idea, in whom he, the spiritual man, lives and moves and has 



500 THie MANIFESTATION 01^ TH^ IDEA. 

his being. But Man has ahvays been hampered because of the 
carnality of his mind from comprehending these truths at once 
in their fullness. Every truth received has only been after a 
struggle with the ignorance within him which is the property 
of the flesh. Moreover, his mind has been dwarfed because 
of the dzvarfed condition of his brain. Hence, when these ideas 
came to him, his mind being distorted, because of the distorted 
condition of the brain, its scat, the ideas were received in a dis- 
torted manner. His Environment also being of the Earth, 
earthy, because of the predominance of the carnal, oft-times, 
his conceptions of truth were of a like nature. Thus man 
struggled and is still struggling against this earthly or fleshly 
mind. It is only as the spiritual nature is in the ascendant 
sufBciently to give it faith in the idea when received that the 
idea is worked out and manifested, whether the idea relates to 
natural or heavenly things. Has it not been told you that 
there is but One Law of Faith and one Source of all ideas ? 

Christ's brain and body were perfect. The Mind within 
that body therefore exercised all its functions, which were 
spiritual, perfectly. It received then, ahvays, the absolute and 
perfect completeness of apprehension of the idea it sought. 
Error assailed that truth or idea immediately on its coming to 
that Mind, but the Mind at once cast it out because of its belief 
in the Idea, even God, even the Truth ; for you will note the 
idea and its source, the Idea, were ONE. Christ received 
these ideas by contemplation, the same as any other mind does. 
He fixed his soul with earnest longing on the Idea in whom all 
ideas centered, and His fasting in the wilderness was but the 
result of His earnest contemplation and reaching out after the 
Idea, even God, and in contemplating whom He became 
oblivious to the demands of the flesh. Man in contemplating 
and reaching out after the things of this world has been oblivi- 
ous of God. There was no knowledge either as to things 
spiritual or things natural that He did not have. By natural 
is always meant that which pertains to nature, although man is 
only truly natural when he is obedient to his, higher nature 
Chriol, the Son of Man, who was the Son of God, had that 



THS HARICOT CAST OUT. — SOCIALISM. 50I 

knowledge of all things which the Son of God, even Spiritual 
Humanity, as the Son of Man, even the Soul of Humanity, 
which is both flesh and spirit, seeks. He did not, when tempted 
to use that knowledge for His own self, succumb to that temp- 
tation, but rose superior to it. The higher nature, which was 
His nature, could only find joy in using His Power for others. 
He taught no one this knowledge of law as it related to the 
natural world, because this knozvledge, without His Sacrificing 
Spirit, would be a curse instead of a blessing to Man. But He 
taught by His Life the higher truths or ideas on which the 
lesser were founded, if there be a lesser, that man might, by 
studying His Life and following in its footsteps, come into 
absolute touch and harmony with the Idea, even God, from 
whom all ideas come, and from that lofty elevation look down 
and around the circle in which all truths and ideas have been 
manifested, and follow that circle to its Beginning, even back 
to God again, and thus have as the Beginning and the End 
God, in whom abides all Truth. 

He lived His life of denial and sacrifice that the Way 
might be made so plain by which all Humanity would be 
blessed that there could be no mistake, and in dying had not 
where to lay His head ; and His followers, imbibing the Spirit 
of their teacher whom they had seen, and whose life they knew, 
and taking counsel of the teachers whom He had left, and of 
w^hom He was the inspiration, "sold all they had, and had all 
things common, and gave to every man as he had need." 

"But," says one, "this is SociaHsm." Can you be obedient 
to the Life He lived and make that Life your life and yet deny 
the Life He lived as the True Way? Either the Life He lived 
is the Way and the only Way, or it is not! '7 am the Way," 
said Jesus. "No man comcth to the Father except through me," 
said the Savior. If we li^Je His Life, or if we strive to live His 
Life, then do Ave testify to our faith in Him as the Way. If we 
do not strive to live the Way, then do we make a denial by our 
life that we believe Him to be the Way. 

"But," says one, "Socialism is Anarchism !" What a per- 
version ! what an Error ! what a Lie ! ! Anarchism may seek 



502 THB MANIFESTATION Ol? THE IDEA. 

to hide its hideous form behind SociaHsm, but Christian 
SociaHsm, the SociaHsm that Christ made manifest by a Life, 
is as far removed from Anarchy as Day from Night. 

Anarchy means the sacrifice of the many for the indi- 
vidual, insuring the ultimate ruin of the individual also. 
Socialism means the sacrifice of the individual for the many, 
insuring the happiness of the individual also. 

Anarchy means the destruction of all law, and every man 
a law unto himself. Socialism means the enthroning of all 
law, the people as that law, and God the Law Supreme. 

Anarchy means the destruction of all property and prop- 
erty rights. Socialism means the protection of all property 
and Humanity's inalienable right to his own. 

Anarchy is Greed gone to seed. Socialism is Love in 
fruition. 

Anarchy is the offspring of the Lust of the World 
Socialism is the Voice of God through His children. 

Anarchy is the cry of the Son of the Pit for License. 
-Socialism is the cry of the Son of God for Liberty. 

Anarchy is the foul nest in which the World, the Flesh 
and the Devil have hatched their offspring. SociaHsm is the 
home on Earth which the greatest Socialist of them aH, even 
Christ Jesus, laid the foundation of in the day He contended 
with the Devil in the wilderness and sealed with His blood in 
the day He hung on the Cross. 

Anarchy is War. SociaHsm is Peace. 

Anarchy is Discord. Socialism is Harmony. 

Anarchy is the death of Progression. Socialism is its Hfe. 

Anarchy i& the Great Incendiary, holding the torch of 
Destruction to the sanctity of the marriage relation, the broth- 
erhood of man, the love of country, and the worship of God 
Socialism hallows with the purest thoughts the sacred ties of 
husband and wife, calls the fruit of that marriage its children 
and loves them as its own, hails all men as its brother, and with 
joyous acclaim hails God as the Universal Father. 

Anarchy submits to no law. SociaHsm is subject to all 
law and above all law. 



THK HARLOT CAST OUT.— SOCIALISM. 503 

Anarchy is the torch that destroys property, hfe and hope. 
Socialism is that torch's extinguishment. 

Anarchy is the reign of the torch, bombs, the assassin and 
the murderer. Sociahsm is the singing of their requiem. 

Anarchy is the darkness of the Pit. Sociahsm is the 
Light of God. 

Anarchy is the ilame of Hell. Socialism is the smile of 
God. 

Anarchy cries ''Slay!" Socialism implores you to spare. 
Anarchy cries "Killi" Sociahsm implores you to Rescue, 
Anarchy cries for Revenge. Socialism implores your Pity. 
Anarchy begets Hate. Socialism begets Love. 

Anarchy seeks to enfold within its grasp the Universe 
that it mi-ay rend it. Socialism lets go its possession of the 
Universe that it may the better retain it. 

Let them cry Anarchist at thee that will. Look thou deep 
into their hearts and see the maniac Son of Perdition. See 
that carnal mind denying ever the truth.- Seeking ever to 
retain in his clutch tliat which belongs to Humanity. 

Christianity, Socialism, the Son of God, the Spiritual 
Humanity, even the Son of Man, these are all 

ONE, 

And Jesus Christ, the Son of Man and Son of God, the Idea 
made manifest in a Life, proclaimed the Brotherhood of Man, 
and lived, therefore, proclaimed it the Way, 

SOCIALISM. 



CHAPTER XUII. 



Thi: Beginning. — Thi: End. 



In the beginning God. He the Beginning of all things. 
He the Existence. As the existence called matter can neither 
be added to nor taken from, the matter that composes the air 
when it is a gas being exactly the same matter that composes 
the air when it is condensed into a liquid, and the atoms that 
composed the nebulae in the beginning being the same that 
composed the Earth in its completion, at no time being either 
more or less than it was at first, the condition only of that mat- 
ter having changed, so the Existence, even God, is always the 
same as to the Fullness and Completeness of His personality 
This must be obvious to all who will stop to think, for if God 
is not now and has not always been full grown, then there must 
have been a time when He had no existence, and He must still 
be incomplete. But since, as matter, which is the shadow, the 
finger, the signboard pointing toward that Existence which is 
the Ultimate of all things, is complete as to its nature, but ever 
changing as to its condition, so is that Existence to which it 
points. That Existence which we call God is Mind. Its 
nature is manifested by the Spirit it manifests. That Spirit is 
seen to embrace in its fullness Wisdom, Majesty, Power, Truth. 
Justice, Mercy, Love. Seeing these as the Spirit of that Mind, 
we at once become aware of its nature. This being its nature, 
we see that the Fullness of Joy must be its Being always. 
Nothing can ever detract one iota from that inherent joy of 
being. If it could be marred or subtracted from one iota, then 
there would be demonstrated that it had not the fullness of 
Power, but that there was a power greater than it, even that 
which destroyed that joy of being. So with all the other attrib- 
utes of the Spirit of that Mind. It follows as a natural sequence 

504 



THK BEGINNING. THK END. 505 

that that Spirit is tJie Holy Spirit, otherwise it would be found 
lacking somewhat in Wisdom. 

Now since this Mind, even God, can not change as regards 
its nature and be God, it follows that it must change as regards 
its condition if the shadow (matter) is a true shadow. Since 
that condition must ever remain the same as regards its joy of 
being as long as that Mind lived only as Spirit, the only way 
to change its condition was to make it one with something else, 
and let it receive into itself as one with it the condition of that 
with which it had become one. Therefore God made and ever 
makes that Mind which is Him, 

FLESH. 

Having created the flesh and put into that flesh HIM- 
SELF, that flesh lived as Alind, and that Mind is — Man. 

What is true of IMan on this Earth is true of all ]\Iind made 
one with flesh as was ^lan here, no matter when that creation 
was made alive, and revolved as a World its little time in Space. 
God thus is born into Time as one with the flesh in the person 
of Spiritual Humanity as His oivn Son. Having endured the 
condition which is the result of that oneness with the flesh, and 
been born into the Kingdom of God, the conditions which 
resulted from that oneness with the flesh live in God the Father 
as Experience. This experience is embodied and personified in 
the individuals who lived and endured the conditions which 
became theirs as men, and thus the experience of each indi- 
vidual on Earth individualizes every one whoever received the 
first birth, and at the second birth, which is the birth into the 
Kingdom of God as that Kingdom, even God, they live as indi- 
viduals in that Mind, even God, because of that experience, 
which is the experience of God. Thus, while they live in the 
Father as His sons because of the experience which individ- 
ualizes them, they are themselves the Father and One with the 
Mind, and are that Mind which endured all these different 
experiences. Thus we see that Father and Son are inter- 
changeable terms, the first signifying the Alind before the 
experience, the second signifying the same Mind after it had 



506 THE MANIFESTATION OF THE IDEA. 

endured the experience, and while it was undergoing the 
experience. Thus Christ was both the Father and the Son, with- 
out beginning or end. 

The minds of men imagine great undertakings and stop 
there, being powerless to execute them. In the Mind, even 
God, also is begotten the image of great undertakings; being 
the personification of Power, He makes them have life and 
existence by the Omnipotence of His fiat. Not that God is 
obliged to speak the words before His will can be established. 
Not that God said in words, 'Xet there be light." Oh, no! 
God's very Existence is The WORD. He exists ; therefore 
His fiat is an ever-present force because of that existence. His 
Existence is the proclamation of the Word. The Word is His 
Existence. Everything that is created, therefore, is created 
not because speech has been formulated, but because that 
which is back and above all spoken words, even the Word, IS. 
Everything, therefore, in Heaven and Earth moves and has life 
and being because of that Existence, even the Word, and every 
changing condition of Hfe, be it plant, beast, or Man, of wind 
or wave, is the direct response to the fiat of the ever-present 
and ever-proclaiming Word. God does not need to pronounce 
the word that His will may be fulfilled, for just as surely as 
Truth and Majesty and Power and Wisdom and Justice and 
Mercy and Love, which are Him, proclaim that the decree is 
necessary, just so surely does the Word, which is Him, estab- 
lish it. 

God only is Eternal. Having within Himself as Himself 
Eternity, Time is ever present before Him. That world which 
to-day has no existence in fact, and which shall not begin its 
existence until millions of years hence, first will be conceived 
in that Alind, even God, and when it is given an existence in 
Time it will take its place as harmoniously in that Plan as though 
it and the Universe of which it becomes a part had a simul- 
taneous beginning. 

That world which will revolve in Space at some future 
time is foreknown of God and foreordained at the time He 
conceives it in His Mind, which is Him, but it has no existence 



THE BEGINNING. — THE END. 507 

as Matter until it is called into being. So the Idea as it (He) 
related to US or WE in any relation to it (the Idea, God) had 
no Existence until God conceived it in His Mind. Having no 
existence, it was held in non-existence. Before God conceived 
within Himself the Idea- as regards Man there was God, the 
Begetter and Birthplace of all ideas. God the Idea was in exist- 
ence in His Fullness, but the Idea as it related to Man was 
without form and z'oid, being held in non-existence in that Deep, 
even that Mind which was and is God, until He called it forth 
to the Light, even Himself. The Idea as regards Man had no 
existence until God called it forth from out of that Deep in 
which it was hidden as Him into its oivn existence, and then thai 
existence began to take on form and fullness in harmony with 
the Existence in which it lived, and out of whose depths it was 
begotten. The Idea as regards Man began to develop in that 
Deep, even that Mind, even that Idea, even God, in harmony 
with that Idea, even God, of whom it zvas a part; and when 
that Idea was fully developed in that Idea, even God, then that 
Idea and the Idea, even God, were One. Conceived, therefore, 
in Holiness, it (the Idea) was Holiness personified. Con- 
ceived in Truth, it was Truth personified. Conceived in 
Majesty, it was Majesty personified. Conceived in Power, it 
was Power personified. Conceived in Mercy, it was Mercy 
personified. Conceived in Justice, it was Justice personified. 
Conceived in Eove, it was Love personified. Thus the Idea 
on its conception was clothed with all the Omnipotence of Him 
who begot it and was not ''it," but God. Having received all 
the Omnipotence which belongs to God, it became the Word, 
which is God, and was the Instrument by which God created all 
things, and the Force by which all things consist, and the 
Source from which all things get Life. He thus formed the 
Earth and all things according to, and in harmony zvith, and 
subject to, the One Great Idea. The Idea was the Plan by 
, which all things were patterned, the Moidder of all things, the 
Shaper of all things. It was therefore impossible that there 
should be one movement made in the great scheme of Creation 
which was not in perfect harmony with the Idea, for it was 



538 THE MANIFESTATION OF THE IDEA. 

that Idea become the Word, that Idea conceived in the Mind 
of God and become God, that gave form and Hfe and sub- 
stance to all things. There can be no thing occur, therefore, 
that does not work for the development and idtimate crowning of 
the Idea. 

The One Great Idea, up to which all ideas look as a child 
to its father, was the begetting of a Son by His Spirit in His 
likeness. To make this One Great Idea which lived in Him 
and was Him the personaHty of One who would be His Son. 
To take this Idea, which was Him, and with it beget a Being 
who would he that Idea and that Word made alive in a Son. 

When God gave His Power to that Idea which found its 
birthplace in Him, and gave to that Idea His own personality 
and proclaimed it The Word, and when that Idea began devel- 
opment in harmony with that Word and because of it, all 
things created and brought forth in the natural world were 
created and brought forth in harmony with the Idea, but the 
development of this Idea in Nature and the phenomena in all 
things natural which would result from that development were 
understood and known of God before the Idea began manifes- 
tation in Nature, and therefore before the world was. Within 
the Mind of God, where the Idea was begotten, all things 
passed in review before Him, from the time that the atoms 
began their existence, simultaneously with the motion which 
came with that existence, until the Earth shall pass away in a 
tremendous conflagration and Time shall be no more, and 
Humanity shall be the Idea begotten in a Son. 

The atom, whirling within its orbit, was the first stroke of 
the Omnipotent Word in the development of that Idea. Before 
it lived it was foreknown of God, and living, it was called to 
fulfill the purpose for which He formed it. Every develop- 
ment of that Idea in Nature was foreknown of God, and every 
form of Nature, from the most insignificant life to the highest, 
was but the making manifest that foreknowledge. All things 
and all men w^ere foreknown by Him and began development 
in harmony with that foreknowledge. The first man who 
walked amid the flowering shrubs of Eden's garden, and the 



th:© beginning.— th:^ knd. 509 

last man who shall knock at the portals of the Eternal City for 
entrance, and every creature who will have lived between the 
begetting of the One by the fiat of the Word and the begetting 
of the Other by the Spirit of the Word,- were foreknown to 
God before the world was. Every act of man or beast or fowl 
or fish or reptile, of springing grass and flowering shrub and 
fruiting tree, every wave that tossed its foaming crest to dark- 
ened sky, and every wind that swept the surface of the Earth, 
and every thought, im.pulse, desire, act, deed of each and every 
soul, was foreknown by Him and was taken cognizance of in 
the plan for the development of the Idea. Knowing before- 
hand what man would do in the exercise of his freedom of will, 
God planned^^'fTj; result in the Earth, Air and Sky to meet 
the necessities of these acts of man without at any time inter- 
fering with that freedom of will. He met every thought, con- 
ception, desire, intent, of each and every individual, of each and 
every community, of each and every nation, of Humanity, with 
a natural event, circumstance, etc., exactly suited to that par- 
ticular case, at that particular time, whether of individual, com- 
munity, nation, or Humanity, using all these, in the Wisdom of 
His Love, to the development of the One Idea, even the beget- 
ting of a Son by His Spirit, even the Holy Spirit, in whom the 
Idea which is the Word, and the Word which is the Idea, 
should be personified. 

Having thus foreknozvn all things as regards the Earth, 
Man, and Man's Destiny, of all things that would transpire 
even before the World was. He gave to all things life, and thus 
proclaimed their foreordination. 

The Idea, as it existed in the mind of God being to raise 
up unto Himself a Son who should be exactly like Himself in 
all things, the first absolute requirement of that Idea was that 
the Son should be innocent of Evil, and only the Good, as His 
Father was ; that the Son should be innocent of Evil, and only 
the Good, not because He must be good, but because He willed 
through love of the Good to be the Good. This required that 
the Son should have absolute freedom of will. God could not 
make His Son a machine, lacking free will, for the being so 



5IO THE manii^e:station of thk idea. 

begot would not be in harmony with the Idea, for the Idea 
which is the Word, and the Word which is the Idea, is God, 
who is absolutely free in His Will. God the Father could not 
make the Son the Father by the Hat of His Omnipotence, for to 
be a Son one must be horn of that which existed before the birth 
and which made possible the birth. Do you not see that if God 
had created in Eternity as Spirit a Spiritual being just like 
Himself, there could have been no priority of Existence, hence 
no Fatherhood or Sonship? Moreover, it was impossible that 
the Father could have begotten a Son by the Hat of His Power 
who would not only be like Him as regards His Nature, but as 
regarded the Knowledge that Father had as well, for one must 
learn of thcni zvhose previous experience has given them knoivl- 
edge superior to those whom they teach. 

Since it was possible for God to beget a being who would 
be to Him a Son without this Son having the Knowledge of 
Good and Evil, and since he could only learn he knezv the Good 
by learning the Eznl, we see why the Father demanded of that 
Mind within that body of flesh, which lived as flesh in that 
body, but as Spirit and His Son in the Father who begot it, 
even Adam His Son, that he should not seek to know the Evil. 
Do not the earthly parents, as the Image, thus always seek to 
guard the innocence of their child and keep it only the good ? 

When God made man He said: "Let US make man in 
our image." In whose likeness is the son or daughter? Is it 
not of the parents ? If that child shall grow into manhood or 
womanhood, if it is the perfect likeness of its parents, will it 
not be just like them? Would not one made in tJieir image be 
also one made in the image of their parents f And would not 
one made in the image of their parents be in their image also? 
Innumerable Worlds have lived their little existence in Time. 
Out of them hath been begotten Sons of God grown into the 
Fidlness of the Reality. At the Creation of Man they (a) "sang 
together for joy" over the creation of man in their likeness, 
even the likeness of those seven spirits v/hich beat in unison 
with the seven spirits of their Father and Begetter. Thus 

(a) Job xxxviii. 7. 



THE) BEGINNING. — THK END. 51I 

God created out of the elements a body for that Son, even that 
Spirit begotten in His likeness, and made this Spirit flesh, even 
as The Word was made flesh, and thus this- Spirit, even mind, 
Hved as Dust of the Earth, and this flesh and this Spirit were 
one, for this Spirit, even Man, had been made "dust of the 
ground." 

The Idea began to be made manifest in the natural world 
when the first appearance of motion heralded the coming 
development of matter. Every step forward in the develop- 
ment of matter was also a step forward in the Plan of God. 
Yet it was the Idea that first existed in the mind of God as God 
that first formed each thing before that thing existed. The 
climax of this manifestation in Matter of the Idea was Man. 
God called the Earth into existence from the atom to its com- 
pletion, and gave it mind, according as the Idea that lived in 
God and was God was made manifest. The hfe not inherent 
in this Earth, but in Him who gave it existence. The mind 
not inherent in the things created out of the Earth, but in Him 
who gave each its mind according to the purpose of the Idea 
which formed the thing. Thus the Idea preceded the forma- 
tion and moulded it to conform to the Idea as it existed in the 
Mind of God who w^as that Idea. All that which had gone 
before Man was but the footprints of the developing Idea in 
Nature. Each step in Nature is marked by a more highlv 
developed mind, (b) All mind is dependent on the Word 
above for its existence. Each existence receives mind accord- 
ing to the purpose for which it is formed, (this purpose existing 
in the Idea before the formation), and in harmony with that 
FORMATION. It will thus be seen that as there existed in the 
Mind of God the Idea, which was the Perfection and End of all 
things Spiritual, (and the Idea, even the Son of God, could not 
be less than that,) if that Idea was made manifest in Nature, 
there would be at the end of this manifestation of the Idea in 
Nature the Perfection of Natural things. Therefore, Man. 
If, then, Man was the End of this manifestation in Nattire of 
the Idea, then all that which went before Man would point 

(b) Matt. X. 28. 



512 the; manifestation of the idea. 

tozvard Man as that Idea's completion, and would make mani- 
fest in a degree only that Idea in Nature which man manifested 
completely. It follows also that since Man's body was the 
completion of the manifestation of the Idea in Nature, the nearer 
the body of any of the lower formations of natural life 
approached the form of Man's body, the nearer it would come to 
expressing or making manifest the Idea in Nature, and the nearer 
it would be like Man. It follows also that if that body of Man 
was to be a perfect manifestation of the Idea in Nature, it must 
be a perfect body, that when- that body, even Man, became a 
living soul, it might be the vessel prepared for a perfect Mind. 
It follows also that if the body of Man showed forth the perfect 
natural Mind, the nearer any other creature came to having the 
same body, the nearer it would come to having the same Mind. 
Therefore the gradations in the Minds of the creatures according 
to their forms. All below Man having been made to minister 
to Man's wants, and thus fulfilled the purpose for which they 
were formed, their existence terminates with this fulfillment. 
But the Idea which gave life or mind to them for a purpose 
lives on after the creature ceases to exist. They all have their 
part in the Plan which is the development of the Idea, but 
having no farther part in that plan than to minister to man's 
temporal wants, there ceases the necessity for their existence, 
r-nd with the ceasing of the necessity their existence ceases. 

While thus the animal kingdom, and the vegetable king- 
dom, and the mineral kingdom, and all things below Man, ful- 
fill their mission when they have contributed to the pleasure 
and existence of the being, even Man, for whose benefit they 
were created, Man himself has but begun to make manifest the 
purpose for which he was formed, for, having been born into 
Time, it is his destiny to be born into Eternity. 

Having thus begotten Man with the purpose that he might 
develop into His Son through having been begotten by His 
Spirit, He made him pure. He made him the ruler of a king- 
dom. He placed all things in subjection to him, He gave him 
dominion and power, He made him the absolute and perfect 
Image of the True — the Reflector, the perfect Reflector in 



THB) BEGINNING. — THE END. 513 

Natural things or in Nature of Himself who was Spirit; and 
as the conclusion and fulfillment of that Image He gave him 
absolute freedom of will. 

Man was given freedom of will in harmony with and 
because of the Idea which brought about his existence. This 
was requisite to the fulfillment of that Idea, and it would have 
been impossible for The Word to make Man an automaton, or 
to have circumscribed or limited that Will, for the Word and the 
Idea are One. Should The Word, which is God, seek to coerce 
man and compel obedience by destroying that free will, or by 
withholding that free will, then the Word would be found in 
opposition to the Idea, hence in opposition to Himself, since 
the Word and the Idea, even God, and His Son are One, which 
would be an absolute impossibility, for the Word God is har- 
mony personified. 

When God formed the body of Man in harmony with the 
Idea, which was God, that body sprang into Ufe full grown, 
even as the Idea existed in the Mind of God as God. The Son 
of God (the soul-son of man) having been made flesh, and 
therefore being no more spirit only, but flesh, or one with the 
flesh, and the flesh being of the Earth earthy, and that flesh, 
even Man, being fully developed, we have Adam (Man) in the 
beginning fully alive as regards the demands of his carnal 
nature, but having no knowledge of the demands of his spirit- 
ual nature. Yet it was the Son of God (soul-son of man) that 
gave life or mind to that flesh and made Man, who was flesh, 
a living soul. Thus the things of this life were manifest to 
Man, while the things of the Spirit were yet unknown to Man. 
Man had not been made manifest to himself as spiritual and the 
Son of God. 

It will be seen, therefore, that the soul of man which came 
from God, and which was His Son begotten by His Spirit, lost 
that personal knowledge of God and the relationship it bore to 
Him as His Son when it became one with the flesh and was 
flesh, and its knowledge was limited to that world of matter 
in which it as a full-grown man of flesh lived, this knowledge of 
its earthly environment being contingent on and made appar- 



514 1*HK MANIFESTATION OF THE IDEA. 

ent by or through its five senses. The Natural Man, of the 
Earth earthy, had been born ; the Spiritual Man, the Son (soul) 
of God, which gave life or individuaHty to that Son (soul) of 
Man, still lived in God, (b) ''in whom it lived and moved and 
had its being.'* It had not attained to its birth, which is the 
second birth, and which means the birth of the soul into the 
Kingdom of Heaven as His Son, and could not be until Man 
should make manifest the Spirit of the Father who begot Him. 
We have, therefore, in the beginning of Man, the Man of flesh, 
born out of the Earth and fully alive to its demands, and the 
spiritual man, his individuality as the Son of God undeveloped. 
He was like the unborn child, which, having attained to the 
fullness of its physical organization before its birth, (the con- 
sciousness of the existence of that child being zvith the mother, and 
not with the child of whom it, the child, was a part, and the birth 
of which child zvas dependent on the mother,) could not take up 
a separate existence of its own until it had received the birth of 
that body. Thus the spiritual man, even the Son (soul) of God, 
even the Idea, reposed in the Soul of God, who gave to it life 
and being, and which was one with Him and was Him. When 
Adam was born, the flesh formed itself according to this Idea, 
which was its pattern, and then the Idea lived in Man as Man, 
and the Idea was born into Time, to be born into Eternity. 
Having been born into Time, that is, the soul which lived in 
God as vSpirit also now living in Man as flesh, that Spirit that 
lived in the flesh was subjected to the flesh's limitations, and 
that which the Man of Flesh could see, who, having been born, 
had taken upon himself individuality separate and apart from 
the Earth, which Son of God had been born into Time as the 
son of man, that the Son of God in whom Eternity abode, abode 
also in Eternity, even God, and had not yet been born unto that 
Life, and could not be urftil begotten by that Life's Spirit, even 
the Holy Spirit. 

One may tire of the frequent statement that the things of 
this life are but the shadow of spiritual things, yet one must 
ever bear It In mind. The mind which Man had in the begin- 

(6> Acts'xvii. 28. 



th:« beginning.— th:^ end. 515 

ning was like the protoplasm from which the child is begottea. 
When God spoke to it and gave it the truth it most needed, 
that mind began development. It began to make manifest the 
life that was in it, and it gave an attentive ear to that Spirit 
which was to beget it, but was overcome by its antagonistic 
environment, even Hiat which was below, which appealed 
through the senses to the flesh. That soul manifested faith in 
the Word, but immediately the carnal nature rose tip and slew 
it. The first manifestation that this Son of God made of his 
presence in man was his hearing the Voice of His Father, 
from whom he got his life, and in whom he lived, and in faith 
m that Voice. For it must be noted that the (d) Man was 
incHned to accept that Voice as the Truth until his carnal 
nature, full grown, (e) asserted itself and betrayed that Son of 
God, (f) slain from the foundation of the World. 

When man felt within his own soul and body the results 
of that disobedience, then the spiritual man began to know that 
He knew God, and began to know that carnal mind, one with 
the spiritual mind, which betrayed him, and Man began to know 
himself. Man having sinned, and the soul of man, which came 
from God and which lived in Him as His son, having become 
stained with sin because of its oneness with that carnal mind 
which sinned, the soul of man, even man, was cast out from God. 
Thus the Son of God suffered because of his oneness with that 
carnal mind which was cast out. 

It will be seen, therefore, that man was not that Son of 
God, for man was disobedient, but it was that spirit within 
man which came from God and Hved in Him as God, and 
which was ready to believe. Yet it was this spirit (mind) which 
came from God and lived in Man as Man that gave individ- 
uality to that Man that sinned and was its life. It was this 
spirit (mind) which God had begotten in Man as Man by His 
Spirit. Man, therefore, w^as not the Idea, even the Son of 
God, but the Spirit within that Man. If the Son of God, 
begotten by His Spirit, Hved in that man as that man, it is evi- 
dent he would make his presence manifest according as he had 
(d) Gen. iii. iii (e) Gen. iii. 6. (/; xiii. 8. 



5i6 th:^ manifestation of thk idea. 

life within that body. This he did when he showed a disposi- 
tion to believe, and when he suffered shame because of the sin 
of that carnal nature which could not and would not show any 
shame of itself, for it is always at enmity to God. For Man to 
make manifest that he is the Son of God, begotten by His Spirit, 
it is absolutely necessary that he should have Supreme faith in 
God, have the Righteousness of God, and be obedient to God 
as His Father, for disobedience and unbeHef and unrighteous- 
ness are the attributes of the children of wrath. It was neces- 
sary, therefore, that Man should attain to that development of 
soul which would hold every demand of the carnal nature sub- 
ject to the will of the spiritual nature before man could mani- 
fest that He was the Son of God, begotten by His Spirit, the 
Idea made manifest in a Son, God the Father living again in 
His Son whom he had begotten out of Himself, soul of His 
soul and Life of His Life. Thus He, even Christ Jesus, was 
begotten into Time and took upon Himself individuality, even 
the individuality of Christ Jesus, and lived His life of Earth 
that in thus making manifest what the Son of God is we might 
behold our faces reflected by the side of His, and seeing that in 
our faces (souls) which was like His, know that we were sons 
also. Behold, we look as through a glass darkly, but when 
this glass (our souls) is washed (purified) then shall we see 
Him (ourselves) as He (we) is (are). 

God The Word, God the Idea, existed from the Eternity 
of the Past as God. For Jesus Christ the man, for Him who 
was called Jesus Christ, it was just as necessary that He should 
be born into Time to receive individuality, and therefore to 
become a Son of God, as it was for you. In all things the same, 
this the manifestation of the Idea as that Idea. But for the Idea 
Himself which lived in Christ lesus as Him there could be no 
beginning or End. 

The Idea having attained to that point in its manifestation 
wherein there had been begotten a Man in the image of God, 
and that Soul having lost its purity through the disobedience 
of its carnal mind, and having gained hnozvledge through its 
belief in the Truth, the continued manifestation of that Idea in 



THE BEGINNING. — THE END. 517 

Man could only come through a restoration of that mind (soul) 
to its original state of purity, through a belief in God and an 
obedience in harmony with that belief. For it is manifest that 
if the insufficiency of that faith was the occasion of the fall, a 
sufficiency would restore again. When the mind shall have 
returned to its original state of purity through love for Him 
whom it calls Father, this love being the answering response 
of the soul to that Supreme faith which made possible that love, 
then will the Mind or Soul of Humanity have attained to that 
perfection of Body v;hich will make it a fit receptacle for the 
Holy Spirit, and the Idea will have found its completeness in 
that Unity, for then will God the Father have raised up unto 
Himself a Son begotten by His Spirit, begotten out of Himself, 
Soul of His Soul, Life of His Life, even the Idea which was 
Him, begotten in a Son and become the Son also. 

The ultimate end of all things is Man become the Son of 
God. This is His Supreme purpose. All those who partake 
of this obedient mind of faith He hath foreknown as His chil- 
dren, and hath predestined and foreordained them to be con- 
formed into the Hkeness of His Son, Christ Jesus. 

Creation was like as if one should take a ball, we will say, 
of a certain given diameter, this ball having from center to cir- 
cumference perfect similarity of being, and then through this 
ball draw an instrument, beginning at the bottom, on up 
through the center to the top, this instrument having the inher- 
ent power to give life to this dead ball and through the diver- 
sity of its power give to each step of its progress through that 
ball a different order of life, each advance of that instrument 
developing a higher order of life until that instrument should 
reach the top of the ball, where we would find the highest order 
of life. It is manifest, therefore, that if there shall be a higher 
order of life than the highest order so far attained, there must 
be begotten a Hfe out of some other source than the ball, since 
the instrument has arrived at the top of the ball and has brought 
the life of the hall to completion. The advent at the top of the 
ball marking the climax of Creation as regards the ball and 
its elements, it follows that the farther progress meant a New 



519 the; manifestation of the idka. 

Creation. A new creation out of that which was directly oppo- 
site in character to that out of which the first was created. But 
since the life of the highest order of the ball was, like all the 
life of that ball, antagonistic to that out of which the New Life 
Vv'as to be created, it follows that the first life must he cast off 
before the New Creation will be complete. 

Going farther, we find Death this ball held in non-exist- 
ence by the Omnipotence of God, and the Idea, made The 
Word, the Instrument. Thus when the Idea, which was the 
Instrument, made as much of Death or non-existence cease to 
non-exist as was in harmony with the Idea, and Death took on 
life and was no more death, but life, and no more non-exist- 
ence, but existence, then Creation in nature began to take on 
form, and the first form of life was but the first step away from 
Death. As the Instrument, which was the Idea, which was 
the Word, which was God, came on up through this Sea of 
Death, this ball of Creation, this assembling of the elements of 
.Nature, this life increased, and every advance of the onward 
march of the Idea showed a higher order of life. The cHmax 
of that Hfe was natural man. He was the completion of that 
life of the ball. Man sprang into being full grown as a Man, 
having in their fullness all the attributes of physical manhood, 
but having no development, being a babe, as regards the things 
of the Spirit, and in the development of the Spiritual Man only 
could a Son be begotten by the Spirit. 

Thus we find at the beginning of the first creation God tak- 
ing a Nothing and endowing it with life. We see Him take 
this Creation through to completion, and having completed it 
He rests from his labors in the creation of the material world 
In harmony with that completion, and to commemorate it, the 
children of Israel kept the seventh day holy, and God sancti- 
fied and blest it. 

With the conclusion of the old creation and God's rest 
from it. He immediately began a nczv creation. The old crea- 
tion was material and was of material elements ; the new crea- 
tion was spiritual and was of spiritual elements. One of mat- 
ter, the other of mind. One of flesh, the other of Spirit. The 



THK BEGINNING.— THE^ END. 519 

day that God put Mind into the flesh and that flesh Uved as 
Man He ceased from His labors at the old creation and began 
with the new. Thus there was no break in His labor — not 
one iota, but a change as regarded that labor, and this zvas His 
rest. Neither was there any stop or check to the begetting by 
His Spirit a Son by the work of that carnal mind in Man, for 
all things zvoj'ked together for the begetting of that Son, hence 
that Son eould not or would not cease to develop or grow one 
moment until He had attained to the fullness of His stature. 
When the {e) new heaven and new earth, even Man become God, 
shall appear, then the old shall pass away. The new creation 
was made manifest when Christ was born; its completion was 
manifested when (/) Christ rose from the dead. Hence while 
the old Sabbath day of Rest commemorated that day when the 
Creation of the physical world ended and God ceased from 
His labors in the material world, so the new day of Rest com- 
memorated the Day when God in the Hcsh ceased front His 
labors and was the day of the first fruits of the new creation, 
even the new birth of the Spirit, into the Spirit, that new birth 
meaning an entire, an eternal separation of the soul from the 
flesh or from matter, and an eternity of being with God as His 
Son. To keep the old day of Rest is to commemorate the day 
of the birth of the natural world and the natural man. To keep 
the new day of Rest is to com.memorate the day of the birth of 
the spiritual man, even Christ Jesus, and to keep that day in 
remembrance, as a sure prophecy, of the day when Humanity 
shall be begotten in His likeness. The first Creation began 
when God spoke the World into existence and crowned it with 
man, natural man, as its End. The second creation began 
when God gave to Man the Truth ; the second creation will end 
when Man has become the Truth. The third creation began 
when the Virgin was overshadowed by the Divine Presence, 
and ended when the Christ ascended to the Father. Yet there 
is no first or second or third to the Idea, even the Word, which 
was born into Time and from Time into Eternity, to the Son 
of God who walked and talked in the flesh to a sin-cursed world, 
(e) 2 Pet. iii. 13. (/) 2 Cor. v. 17. 



520 the: mani]?e:station o^ The: idea. 

and paid the penalty of that love in His death on the Cross, for 
He reaches back to the Beginning before the World was, and 
in God found His Alpha, and forward down through that vista 
to the End after the World shall pass away, and in the Idea, 
even God made alive in a Son, shall find the Omega, and in 
His own person shall be found embalmed all Eternity of Being. 

ig) Behold, all things are made new. As God took a 
world, empty and void, and brought it on to completion, with. 
Man, born out of water, as its climax, so God had taken Man, 
spiritual man, who has been manifested as he is by Christ Jesus, 
and willed to give him a new birth, even the birth of the Spirit. 
God the Environment of that Spiritual Man, His Son, at the begin- 
ning of his individual existence, his journey towards completion of 
that journey, and at that journey's end. 

When the elements formed themselves into being as Man 
and was thus brought into contact, as one, with mind which is 
Spirit, and the flesh lived as mind, then this man who was 
made out of the dust of the ground was seen to be alive to 
things of Earth, hut dead to God who is Spirit! 

While Man, therefore, was made alive by the Spirit of 
God within him, yet he had within him the predisposition 
towards disbelief, insubordination, and rebellion against God 
because of that carnal or fleshly mind. He never could attain 
to that condition of soul which would proclaim him the Son of 
God whom His Holy Spirit had begot, until the spiritual man 
has obtained to that fullness of development which would forever 
separate him from that carnal self. As the predisposition of 
the carnal man Vv^as away from God and of the spiritual man 
towards God, the farther this carnal mind got from God the 
more mature he became, and the nearer the spiritual man got 
to God the more mature he became, hence they both needed 
to (a) grow to maturity to he separated, and once grown to 
maturity, the carnal mind would forever be cast out because 
of that maturity, and the spiritual mind forever at home because 
of its maturity. 

Every attribute of that man born out of the Earth was 

(sr) Rev. xxi. 5. (a) Matt. xiii. 29^ 80. 



TH^ BEGINNING. — THE END. 52 1 

predisposed in opposition to God. Every attribute of the 
spiritual man was predisposed in harmony or obedience to God 
When the flesh received that freedom of will which became its 
because of its oneness with that Son of God, he at once used 
that freedom to disobey God. The spirit of unbelief and dis- 
obedience sprang into life on the coming of the Idea, which was 
God, who was the Word; the eating of the fruit was the sur- 
render to it, and by this surrender the disobedient and unbeliev- 
ing spirit was made manifest. If there had been no surrender 
there would have been no sin or violation of the Idea, which 
was obedience to the Father as His Son, for the sin lay not in 
the temptation, but in the surrender to it, but the surrender made 
manifest that that carnal nature was antagonistic to God, had no 
faith in God, and therefore could not be God's son, and the son 
of God began to knoiv and hate that carnal mind, even the son 
of perdition, that had betrayed it. 

When faith in God as the Truth began to grow in man's 
.soul the light from God's throne began to illuminate it. Every 
step in that tremendous journey that Man has made from that 
time to this has been with an eye single to develop in man that 
spirit of faith and obedience and a hungering and thirsting after 
that Life that will make man the Son of God. Thus all things 
in heaven, and earth, and air and water and sky, and things 
seen and unseen, in things natural and things spiritual, were 
planned so as to best develop that faith and yet leave Man abso- 
lutely free of zuill. Thus God, dealing with that carnal nature 
of man and seeking to develop out of it, through faith in Him, 
a Vessel, sweet, pure., chaste, holy, fit receptacle for the Idea 
and all the honor and the power which that Idea which is the 
W^ord brings unto Man, showed him a natural fruit in a natural 
garden, that the natural man might see and know. To increase 
and make stronger this faith He timed the waters of the deluge, 
the winds that beat back the waters of the Red Sea and lying 
quiescent let the waters engulf the Egyptians, brought forth 
the winds, according to his foreknowledge and foreordination 
before the world was, that lay the quails and the manna at the 



522 THK MANIFESTATION OF THK IDKA. 

feet of the rebellious and faltering Israelites, the Sun that 
stood still at Joshua's command, and the fish that carried 
Jonah three days in its belly. To develop and make stronger 
that faith and that obedience that should result from it. He 
appeared to the Israelites in the thunders and lightnings of Mt. 
Sinai and gave them the Law at that time, made the bush burn 
and the rod becom.e a serpent before the eyes of Moses, sent 
the plagues upon the Egyptians, sustained the Israelites in bat- 
tle and brought about their defeat, led them through the many 
vv^anderings in the wilderness and into the promised land. 

The Book is but the Story over and over, over and over, 
of God and the means He has taken to develop in Man that 
faith in Him which must abide in His Son. The first Man a 
Natural Man, the second Man a quickening spirit. The first 
man of the Earth earthy, the second man of God godly. The 
journey from the first to the second marked by a series of 
miraculous occurrences in Nature, yet none out of harmony with 
Nature s lazvs, that the natural man, seeing these tremendous 
manifestations of His presence and His watchfulness and 
beneficence, might be transformed by the renewing of his mind 
into the likeness of the Son of God through faith in God and 
obedience to that faith, until faith should be no more in the 
Unseen and Unknown, but faith in the Seen and Known, even 
God as made manifest in Christ Jesus His Son. All this that 
the Spiritual mind might develop. That Mind which had no 
development in Man only as Man had faith in God, and having 
been given existence is predestined and foreordained as His 
Son. 

-t* ?jC 5jC 5jC 3^ 3jC 

God is Love, In Him Love is personified, and is the con- 
trolling force of His being. Sin, it has been said, is infidelity 
to that Love. When God speaks, therefore, it is the Voice of 
Love offering Love's gifts. Sin is the listening to the Voice of 
the Pit, and obeying it, for the Voice of the Pit is that 
(a) Great Harlot, the Mystery, Babylon the Great, whose sor- 
ceries have seduced the World, and she began to take on life 
(a) Rev. xvi. 19; xvii. 5; xviii. 1-24. 



THEi BEGINNING. — THE KND. 523 

and live when Man surrendered to his carnal nature, and every 
onward step of Humanity has been by overcoming her sor- 
ceries. In this Voice of the Pit, even this Great Harlot, are 
murder and envyings, and strife and all Hes and sorceries, and 
adulteries and deceptions. She is the opposite of Him who IS, 
and is the Harlot with whom all minds have committed adul- 
tery ; and her offspring are, like her, foul with the vileness of 
the Pit. She hath become a great city, even the City of Baby- 
lon, for her bastard children invade the Sanctuary of every 
soul, where only God should reign. From out of her, even 
this Harlot of harlots, hath come all the harlots of the Earth ; 
from out of her hath come all the murders of the Earth ; from 
out of her hath come all the wars of the Earth ; from out of her 
hath come all the thieves of the Earth; from out of her hath 
come all the Hes of the Earth ; from out of her hath come all 
the blasphemies of the Earth. 

She hath appeared as a light (truth) ; yea, even the light of 
a candle hath seemed to be in her, and she hath seduced the 
souls of men away from that Love which is from Everlasting to 
Everlasting, and their infidelity hath been made manifest to all. 
Yea, the story of her wiles and seductions are written in blood 
and tears and suffering and woe and sorrow and great anguish, 
in the history of the World. "I sit a Queen and am no widow." 
Nay, for all the World hath been a husband to thee, and the 
pages of history, and the seared and scorched and blackened 
^souls, testify to this awful fornication. Eternity alone can 
measure thy seductions. 

"The Kings of the Earth hath committed fornication with 
thee," and the armies of the Earth find their nfe in her, and 
the "merchants of the Earth have grown rich through the 
abundance of her deHcacies." And the shipmasters and the 
sailors on the ships have been seduced by her sorceries, and 
•the harpers and the musicians and the pipers and the trum- 
peters and the craftsmen and the grinders of the grain and the 
great men of the Earth have been deceived by her, and all the 
nations of the Earth have been deceived by her sorceries and 
by the light of the candle they beheld in her. This is the 



524 THE MANIFESTATION OF THE IDEA. 

woman which rides upon the beast, even the carnal mind, upon 
which is stamped the names of all blasphemies, and she lies 
drunken with the blood of the saints from the time of righteous 
Abel, and the martyrs of Jesus from the time He hung on the 
Cross, until now. The Red Dragon, that old beast whose 
name is War, and before whose pitiless march the Earth hath 
travailed in sorrow, and mothers mourned, and widows 
lamented, and children cried in vain for their fathers, found its 
birthplace in her. The Earth was Humanity's and the full- 
ness thereof; she hath laid hand on all things, and the mer- 
chants have waxed rich because of her teachings, and have laid 
by this world's goods at her behest, while the poor cry for food 
and the homeless for shelter. 

Think you that this Church or that Church is that old 
Harlot that deceives the World? ''Roman Catholicism," says 
one. Yea, Roman Catholicism, that owes its Hfe to formalism 
and ecclesiasticism, and whose life is dependent on these pag- 
eants and ceremonies and formahsms and ecclesiastical despot- 
ism, whose stock in trade is stereotyped prayers and beads and 
crossings of the body, and waters, and transubstantiation, and 
worship of the Mother of the flesh, and old bones and pieces of 
wood called relics, and the regal uniforms of ecclesiastical dig- 
nitaries, and canopied chair, and kingly court, and ambassa- 
dors of and to civil courts, and all the deceptions of her teach- 
ings that hath led many "captives into captivity" and slaverv 
of the soul to the letter and the denying of the Spirit of the 
law% and priestly interference between man and his God, and 
the penitent sinner and his risen Lord, shall go down into 
eternal Night with the Harlot by whose sorceries she hath 
been begotten ; but Catholicism, the Unity of God's children, be 
they called Catholic, Methodist, Baptist, or whatever name 
they are known by, shall arise above the crash of creeds and 
articles of faith, and denominational names and ecclesiastical 
potentates, and all that is perverse in Earth. And the Earth 
shall be the children of God's, and the fullness thereof. 
Know ye not this Harlot? GREED IS HER BEING, AND 



THK BEGINNING. — THE) END. 525 

THE LUST OF THE FLESH HER ANIMATING 
SPIRIT. Out of her hath been begotten all the vileness, and 
all the filth, and the debauchery, and the lies, and the sorceries, 
and the misery, and the anguish, and the suffering of the world. 
All men have given heed to the seductive wiles of this Harlot, 
and have become partakers of her vileness, and have done her 
bidding. Her mind has become their miind, and her lusts will 
they do. Thus kings make wars and oppress subjects to grat- 
ify personal ambitions, great standing armies stand as a men- 
ace to peace and prosperity and happiness. An ''eye for an 
eye," and "Evil for Evil" the battle cry, and ''every man for 
himself" the watclnvord. All nations look wath jealous eye on 
their neighbors, and all stand ready to hurl the dragon forth 
at a moment's notice to slaughter. These are the things begot 
through her fornication. 

"How much she hath glorified herself and lived deliciously, 
so much torment give her; for she saith in her heart, I sit a 
queen and am no widow, and shall see no sorrow. Therefore 
shall her plagues come in one day, death and mourning and 
famine ; and she shall be utterly burned with fire, for strong is 
the Lord God who judgeth her.'' 

This is the mind which has come down through the Ages 
and which is symbolized as a Harlot with whom all men have 
committed fornication. Not this Church or that Church, this 
people or that people, but that Mind in Man which is of the 
Flesh, and whose spirit is Greed and Lust of the Flesh. 
Humanity has looked ever zvithoiit for this Harlot. Had they 
looked within at their own souls they woidd have seen her sitting 
there enthroned as a queen and they committing adultery zvith her' 

This mind, even the carnal mind, for that is the mind 
which the Lust of the Flesh has begotten, and therefore the 
carnal mind and that old Hartlot are one, stands opposed to 
Him who was the Power of God unto salvation from that car- 
nal mind. The forces He made manifest as that Power, even 
God who is Love, have taken hold on the soul of Humanity, 
and to-day the battle is on in that Mind for the mastery of that 
mind. But the battle is with Him and His disciples, "and the 



526 the: manifestation of thk idea. 

Lamb shall overcome them, for He is Lord of lords and King 
of kings, and they that are with Him are called and chosen and 
faithful." 

If, then, He taught truly the will of the Father and made 
manifest the Father in His own Life, we know that the weap- 
ons which He used to overcome the world while on Earth are 
the weapons that those who are His followers will use also. 
That the life He lived on Earth will be the life they will strive 
to live also. That the rules of conduct and Hfe w^hich He 
taught and made manifest by living up to them in their fullness 
His followers will not only teach, but live also. Thus we 
approach with the most intense soHcitude, born of a desire to 
be Sons also, His teachings and His life, knowing that any 
teaching that does not harmonize with that teaching and that 
life is not begotten of the Mind of God, but of that Harlot 
whose sorceries seduce the World. 

We find Him at the threshold of His ministry, and the 
making manifest of His Life and the Spirit that animated that 
Life in that ministry, assailed at the most vulnerable point by 
the seducing Spirit of the flesh. Having the completeness of 
the perfectness of mentality and the Power which this men- 
tality gave Him and the Mentality which this Power, even the 
Word, gave Him, we find Him tempted to use this power and 
this gift of Mind or Soul for personal ends, and to gratify the 
lusts of the fleshly man. He was oftered bread to satisfy His 
hunger, unlimited dominion, all nations promised as His vas- 
sals, and freedom from danger. The Mind, having from its 
inception fed on the Mind of its Father, and the Spirit of that 
Mind having drank, even from its inception, from the Spirit of 
its Father, the seducing wiles of that Harlot, that Spirit of the 
fleshly mind, fell harmless, and standing secure in the strength 
of His Faith in the Word He rose triumphant over them. The 
predisposition not to, but away from the flesh. The predispo- 
tion not to love that which tempted the soul, but to hate it and 
love ihat which is spiritual. He taught, therefore, that the Son 
of God could not use His powers for the gratification of the 
demands of His flesh, but for Humanity. He taught that the 



THK BEGINNING. — THB END. 527 

Son of God could not use His power to gain earthly posses- 
sions or to deprive His fellow man of the equal possession of the 
fruits of the Earth, w^hich are the gifts o£ the One Father to His 
children. He who offered a Kingdom not made with hands, 
eternal in the Heavens, and all the Fruits of that Kingdom, and 
all the Bread of that Kingdom, and all the Comforts of that 
Kingdom, to all who might ask of Him, offering to all men 
freely and without price, prompted thereto by a knowledge of 
Man's need and that Spirit of Sacrifice of the flesh which was 
His Eternal Joy, could not give the lie to that profession of 
Supreme nnselfisliness by laying a selfish and grasping and 
unrighteous hand upon the things of Earth w4iich give 
strength and nourishment and comfort to His brothers in the 
llesh, and hold these possessions as His own, and deny to His 
brother the right or the privilege of enjoying them or possess 
ing them. In conformity to this line of conduct — this line of 
conduct prompted by that unselfishness — He labored at lowly 
toil, and laboring put not up in store, and dying had not the 
means for burial. In conformity with this Spirit of self-sacri- 
fice, which is the Spirit of God, and which must control the soul 
of every man before he can be called the Son of God, He 
returned good for evil, reviled not when He was reviled, cursed 
not again when He was cursed, beaten, scourged, spit upon, 
nailed to the cross, mocked and blasphemed, He who was the 
Powxr of Omnipotence, and could have cast into Eternal tor- 
ment with a word those who tortured Him, prayed the 
(») Father to forgive them, and went like a (p) Eamb to the 
slaughter. He loved His enemies, did good unto those who 
reviled and hated Him, and prayed for those who crucified 
Him. Condemned divorce, and proclaimed that any one who 
put away his wife for any other cause than adidtery and married 
again was an Adulterer, and he wdio married the divorced 
adulteress was an Adulterer also. None, therefore, who have 
this Spirit of obedience, which was His Spirit, and which must 
reign in their soul, can do this thing. {p) He condemned 
Peter, w^ho drew the sword of steel, and in that condemnation 
(n) Luke xxiii. 34. (0) Isa. liii. 7. (p) Matt, xxvii. 52. 



528 THE MANIFESTATION OF THK IDEA. 

put the eternal seal of His condemnation on the Sword of 
steel as the Force which was to reform the world, and (q) pro- 
claimed that he, even the carnal man whose weapon is the 
sword of steel, shall be slain by the Spiritual Alan with the 
Sword of the Spirit. ''Herein is the patience of the saints." 
Oh, the carnal man hath led the spiritual man into captivity 
and held him prisoner to the sword of steel, but the Sword of 
the Spirit is mightier and cutteth deep, even to the severance 
of body and spirit, and the Spiritual Alan with the Sword of 
the Spirit in his heart shall take captive and hold prisoner that 
carnal man, and the Sword shall be beaten into plow-shares 
and man shall make war no more. 

{}') ''Here are two swords," said the apostles. *'It is 
enough," replied the Deliverer. The sword of steel and the 
Sword of the Spirit. To the Church was given the Sword of 
the Spirit, and it shall finally triumph. 

The Sword of the Spirit waved this way and that way 
before the Tree of Life and guarded Man's approach to it. It 
left one broad blaze of Light from Eden's garden to the 
tragedy of Calvary's Hill. Under its inspiration Abram left 
the tent of the idol maker and became a sojourner in the desert ; 
Moses led the children from the land of bondage into the prom- 
ised land; armies assembled and fought, and bled, and con- 
quered ; the sword of steel clave to the heart and the Sword of 
the Spirit shining above proclaimed its downfall in its using 
It lay cradled in a manger, and giving tone, and life, and 
direction to that Soul whose Life it was, it made manifest by 
word and deed that not War, but Peace ; not Strife, but Broth- 
erhood ; not Death, but Life, was its mission. Before the souls 
of men it glows with ever increasing brilliancy as Humanity 
catches more of its rays, and before its onward sweep dynasties 
crumbled and fell, kings lost kingdoms, armies fought and won, 
slaves were freed, and governments established ; and as everv 
onward step of the children of Israel with the sword of steel 
was the herald of the coming of Him in whose hand was the 
Sword of the Spirit, who should proclaim a Universal Peace 

(g) Rev. xiii. 10. (r) Luke xxli. 38. 



THE BEGINNING. — THE END. 529 

as the (s) Will of the Father, so also the battles which Human- 
ity have fought with the sword of steel for Humanity's sake, 
under the inspiration of the scintillating rays from that Sword 
of the Spirit, are the promise of the sure coming of that day, 
even that day which is now at hand, when that Sword of the 
Spirit shall slay the sword of steel and there shall be the dawn 
of the Peace of a 

• UNIVERSAL BROTHERHOOD. 

The rich man, laying in store the treasures of this world, 
the Kings of the Earth who ride in their chariots of Mammon 
and Lust of Power and Greed of Self over the prostrate forms 
of their starving and idle and ignorant and impoverished sub- 
jects, while they revel in excesses of wine and gluttony, form 
hcentious alliances with courtesans, and fix upon the people a 
burden which is the offspring of their prodigality of display 
and expenditure, can never be sons of God, for they have not 
that Spirit of sacrifice which is an absolute and necessary attrib- 
ute of Soul of all who are to be sons of God. Yet the sacrifice 
of self consists not in a self-abstinence from food, but in refus- 
ing to be a party to a condition that prevents one human being 
of the entire family of Humanity from having always food for 
the nourishment of that body. It consists not in denying to 
the body warm and comfortable and becoming clothing, but 
in refusing to be a party to a condition of things that denies 
to any one else on Earth this raiment for their body. 

The disciples of the Lamb, under the inspiration and obey- 
ing the Voice of the Leader within them, (f) held all they had 
in common, and all men were rich with the abundance which 
was the property of all, and poor with the loss of personal 
aggrandizement which was the lot of all. Within that 
charmed circle the old spirit of Greed entered, and, as in all 
other things, there was a falling away from that which was the 
True. 

He preached and taught by a Life that the Life which is 
God is Spirit, and must be worshiped by Spirit. That the 
(s) Matt. vi. 10. (t) Acts ii. 44, 45. 



530 THK MANIFESTATION OF THK IDEA. 

Bread of Life which the Soul of Man must eat of before it can 
become the Son of God, is Spirit and is His Mind. That the 
blood (life) which the Soul of Man must drink of to become the 
Son of God, is Spirit and is the Holy Spirit, even the Spirit of 
God, which gives life to that Mind or Body of God. That the 
life of the child of God must be made manifest in a life of acts 
of self-sacrifice, looking for no reward of men. That the liv- 
ing of the life in harmony with His life means to have the 
Spirit of Humility, despising and shrinking from ostentatious 
display, and the parading of the deeds to excite the commen- 
dation of the World. Before this exalted view of the true 
character of His children what a mockery, what a blasphemous 
mockery, is the scheming and maneuvering of those ambitious 
priests of whatever name, who seek the dignity of worldly 
emoluments, the titles of D.D., LL.D., Reverend, Bishop, 
Archbishop, Cardinal, Pope, and the monetary considerations 
which these emoluments bring them. What a travesty on the 
religion He founded, and which is Him, is this glorifying of 
Rank, this exploiting of embroidered vestments, red hat, and 
canopied chair ; this kissing, as a sign of humility, the big toe 
of the greatest despot that ever lived. The embodiment of arro- 
gance, she hath assumed to herself the prerogatives of God 
Himself, and stands as a menacing barrier to soul communion 
with God. As if these priests could command the attention 
of the ONE whom they themselves deny in that they claim for 
themselves a mediatorship which can only belong to Him! 
Know you not that the only coming into His Spirit, and com- 
muning with His Spirit and receiving sorrow for Sin, and for- 
giveness for Sin, is by the transforming of your spirit, even the 
Spirit of your Soul, into harmony with His Spirit? That if 
your soul is in touch with His Soul, and your Spirit in touch 
or harmony with His Spirit through a htmgering and a thirst- 
ing after that which He possesses, namely, Righteousness, — 
that this very hungering and thirsting after this Righteousness, 
through faith in Him, is the Key that unlocks the door of your 
own heart and makes you. You, a priest called and chosen of 
God to offer up within your own soul a Self-sacrificing Spirit 



THK BEGINNING.— THE KND. 53 1 

unto the Great High Priest, even the Great Sacrifice Christ 
Jesus, who doth commune with YoiiF Oh ! Ye blasphemers 
of God, who lead your devotees into the captivity of error, and 
offer them a stereot}'ped prayer as a penance and palliative for 
Sin, and a telling of beads as a forerunner of forgiveness, who 
fastened thy clutch upon the visible Church, and by degrees 
incorporated within her body all the perversions which are thy 
life ; .who give to her devotees a Woman of flesh and proclaims 
her the Mother of God who in her womb sheltered the Infi- 
nite, — who have made this woman of flesh, this Mother of the 
flesh, a thing to be prayed to and worshiped, and have exalted 
her as though she were God, and pray to her as the Intercessor 
with the Son who is the Intercessor vvith the Father! Oh, 
what a travesty on Truth ! On the Divine Purpose of God ! On 
the Infinite Love of God ! Know ye not that the Sacrificing 
Spirit, which was One with the Holy Spirit, and was its prod- 
uct, is the Great Fountain of Joy to the Father, from out of 
whose depths there ascends continuously to His throne an 
odor of sweet savor, and that this Spirit was made manifest 
to Man to show God's love for Man, and thereby bring Man to 
the Father, n'lio waits with open arms to receive him? Oh, 
ye of carnal hearts, searching after the things of earth, tem- 
poral power, and royal court, and lackeys, and armed and 
uniformed guards watching over that Court, one can not won- 
der any longer that ye see in a Woman of flesh the Mother 
of the Infinite, and worship her, and see in the bread and wine 
(symbols of the true Bread and the Wine, or the Mind of God 
and His Spirit) the living flesh and blood of Christ! No won- 
der ye give unto the dying the morsel of the Earth's life when 
to you is incomprehensible the true life which only can make 
that Soul meet for Eternity ! No wonder ye give them a thing 
of ivory or silver or wood to kiss, a thing of the Earth's life, 
when to you the Spiritual Sacrifice is incomprehensible ! No 
wonder ye burn tapers of wax on the altars, and candles of 
wax at the bier of the dead, when to you that Great Light, 
even the Holy Spirit which is His Spirit, which shines in the 
souls of His followers upon the Altars ereeted zvithin their ozvn 



532 THE MANI:^e:STATION or THE IDEA. 

souls, bathing them m the incomparable brilUancy of its splen- 
dor, and hghting them across the River and into His presence 
with the benison of its Love, is incomprehensible ! They have 
gone to you for Bread ; thou hast given them a stone. For 
life; death has been their portion. Thou hast been weighed 
in the balance and found wanting. Upon the walls of the 
temple ihou hast built has been written in letters of fire the 
words that came to Belshazzar, (n) ''Mene, Mene, Tekel, 
Upharsin." Thy kingdom shall be divided and the saints shall 
come out of thee. Thou art the foe to Liberty, and where 
Liberty reigns in the civil life there shalt thou see thy end. 
Thou art the offspring of that old Harlot, and the (a) head of 
the beast (the carnal mind) that was wounded to death in the 
day that the Reformation struck thee with the Sword of the 
Spirit, even the Truth as it is in God, the Word. Men wonder 
at the tenacity of thy life ; this age and day shall witness thy 
burning and thy consuming by the wrath of God through the 
Spirit of His Word. Thou hast held captive the souls of thy 
devotees, and hath led them into captivity; thou hast separated 
them from the True Way and the True Life, and hath given 
them formaHsms which lead to death ; thou hast promised 
them Liberty, and hath given them over to the worship of 
bones, and sticks of wood, and images, and waters, and burn- 
ing tapers, and superstitions ; thou hast held them in a slaverv 
of the soul more despotic than slave owner ever wielded over 
the body of his slave ; thou hast stifled liberty of conscience, 
liberty of thought, liberty of speech, liberty of action. Thou 
hast been a darkness to the World as to thy devotees, and 
every step forward in cnlightmeht has been over thy pros- 
trate body. "Thou hast led thy captives into captivity, into 
captivity ihou shalt go." Thou hast called Men ''Holy 
Father" ; let them recompense according to their power. Thou 
hast prayed unto a woman of flesh, and exalted her as the 
Mother of God and the Intercessor for the Saints ; look thou 
unto the flesh for succor. In the day when thy devotees real- 
ize thy treachery, and come into that freedom which the Truth 
(u) Dan. V. 25-28. (a) Rev. xiii. 3. 



THn BKGINNING. — THE END. 533 

7i'ill bring them, and when they reaUze that the promises that 
thou hast held out to their loved ones who are dead were 
false, that the money expended for mass said for the repose of 
the dead are worse than a mockery and an added condemna- 
tion, and when they see the captivity into which thou hast led 
them, then will they turn and rend thee. Thou hast taken the 
Sword of the Spirit, even the Written Word, and by perverting 
its teachings have slain the Truth ; this same Sword of the 
Spirit, even the Written Word, the Spoken Word, The Word 
that dwells in the souls of all God's children, shall slay thee! 

^ i-c ^ ^ >}; ^ 

The (a) sea upon whose sands the Evangelist was standing 
w^as "Time," and is referred to again when he states, (b) ''there 
was no more Sea" (Time). The beast that rose up out of this 
Sea is the Carnal Mind of Humanity, for the carnal mind only 
is of Time, the Spiritual mind is of Eternity (God). 

The (f) dragon which gave his power, and his seat, and 
great authority to this carnal mind (the beast) of Humanity, 
was and is — WAR. Thus the beast (Carnal Mind) through 
the power which carnal warfare gives it, sits in authority ruling 
the world. 

The seven heads means the completeness of all carnality 
in this beast (Carnal Mind of Humanity). The ten horns with 
ten crowns means the power (horns) and authority (crow^ns) of 
Humanity. 

(d) The head that was wounded unto death was and is the 
Carnal Mind in the visible Church (there can be no carnality in 
the spiritual church), as found in Romanism, and which was 
wounded in the days of the Reformation. 

The (e) Sword that made the wound was the Sword of the 
vSpirit, even the Word of God, and in striking a mortal blow at 
carnalism in the church, carnalism and carnal warfare (the 
beast and the dragon) received that blow also, for they are all 
one, and are begotten of the Lust of the Flesh. 

(a) Rev. xiii. 1. (b) Rev. xxi. 1. (c) Rev. xiii. 2. (d) Rev, 
xiii. 3. (e) Rev. xiii. 14, 



534 THK MANIFESTATION O? THK IDKA. 

But the wound was healed and the Carnal Mind again 
gained power and authority and reigned in the Soul of 
Humanity. 

And ('/) they (carnal men) worshiped the dragon (war) 
that gave power unto the beast (the carnal mind of Humanity), 
saying, Who is like unto the beast ? who is able to make war 
with him ? 

(g) "And there was given unto him (this carnal mind of 
Humanity) a mouth speaking great things and blasphemies ; 
and power was given unto him to continue (make war) forty 
and tzvo months.'' 

yh) ''And he opened his mouth in blasphemy against Go;"!, 
to blaspheme His Name, and his tabernacle, and them that 
dwell in heaven." 

(J) "And it was given unto him to make war with the 
saints, and to overcome them ; and power was given him over 
all kindreds and tongues and nations." 

(/') "And all that dwell upon the Earth shall worship him, 
whose names are not written in the Book of Life of the Lamb 
slain from the foundation of the world." 

"If (k) any man have an ear, let /u';;i hear. He that leadeth 
into captivity shall go into captivity ; he that killeth with the 
sword must be killed with the sword. Here is the patience and 
the faith of the saints." 

Let us go back a little farther to the eleventh chapter of 
Revelation. Here we find (/) two witnesses v/ho prophesy 
twelve hundred and sixty days clothed in sackcloth. Later on 
vv^e see these same witnesses lying dead in the (in) streets of the 
city called Sodom and Egypt, where also our Lord was cruci- 
fied for three days and a half. 

(n) "After three days and a half the Spirit of life from God 
entered into these two witnesses, and they stood upon their 
feet, and great fear fell upon them that saw them." 

(o) "And they heapd a Voice from Heaven saying unto 

(/) Rev. xiii. 4. {g) xiii. 5. (h) xiii. 6. (i) xiii. 7. {j) xiii, 8. 
{k) xiii. 9, 10. (0 xi. 3. (m) xi. 8. (n) xi. 11. (o; xi. 12. 



THK BEGINNING. — THE END. 535 

them, 'Come up hither.' And they ascended up to heaven in a 
cloud, and their enemies beheld them. 

(p) "And the same hour there was a mighty earthquake 
and the tenth part of the city fell, and in the earthquake were 
slain of men seven tliousand, and the remnant were affrighted 
and gave glory to the God of Heaven." 

These two witnesses are called the (q) ''two olive trees." 
If the reader will refer to Zech. iv. 3-6, he will find there the 
two olive trees and the angel saying unto Zerubbabel, "Not by 
might, nor by power, but by my Spirit, saith the Lord of 
Hosts." The "two olive trees" meant the Word of God, and 
the "two witnesses" means the Old and New Testaments which 
are the Word of God, and (r) Spirit of His Mouth by which He 
says He will consume His enemies. 

We see that if the Word of God is meant, then the two 
witnesses had the power to (s) close heaven, and would indeed 
close heaven to all opposed to that Word, that they should not 
receive any of its rain (fruits), etc. 

In Ezekiel iv. 6 the Lord gave him a prophetic rule, as 
follows: "I have appointed thee each day for a year.'' 

Now, the three and one-half days would be forty-two 
months, or twelve hundred and si.vty days. Thus the Word of 
God prophesied twelve hundred and sixty days, the Word of 
God was (t) spit upon and decried and ignored and blas- 
phemed for the same length of time, and the beast continued 
the same length of time. Each day being a year, we have 
twelve hundred and sixty years. 

The temple of God, the reader knows, is the Spiritual 
Mind of Himianity. This is the (u) Holy City, the New Jeru- 
salem. The Word (the Reed) (v) m.easured this temple, but 
the Couj't without the temple he measured not, for it was given 
to the Gentiles, and they (the Gentiles) would trample the 
"holy city'* under foot. 

Now the Israelites represented Spiritual Humanity, and 
the Gentiles Carnal Humanity. Since the Holy City, the New 

(p) Rev. xi. 13. (q) xi. 14. (r) 2 Thess. ii. 8. (s) Rev. xi. 6 
(f) xi. 10. (m) xxi. 2. (v) xi. 1, 2. 



536 the: manifi:station of the: id^a. 

Jerusalem, is Spiritual Humanity, the City called Sodom or 
Egypt in which Christ was crucified must be Carnal Humanity. 
Thus we have the two cities representing the two Minds of 
Humanity in their dual oneness! 

It was the Carnal Mind of Carnal Humanity, then, that 
held the Word of God in death and made war against it and 
killed it for twelve hundred and sixty years. This would make 
the time that the Word of God was resurrected to life, adding 
the years (95) at which John prophesied, about 1355 or 1360 
A. D. ! or the beginning of the Reformation ! 

The witnesses, even the Word of God, sprang into life 
through the Men of God of the Reformation, in the sight of 
their enemies, and men forsook carnalism and turned back to 
God. 

God caught up the Word to Heaven in a cloud, — in other 
words, the Word of God was Hfted up on high, never more to 
be entirely or so utterly forsaken. Yet the cloud indicated 
that the Reformation was not the fullness of the glory of that 
Word or its reigning in complete power or its being fully 
understood, but the beginning of the End. 

None can dispute that the dragon and the carnal 
mind reigned in both Romanism and the World at that 
date, and when Romanism, which is but another name for the 
Carnal Mind in the Church, was wounded with the Sword of 
the Spirit, the first great blow was struck which would destroy 
that Carnal Mind in Church and World which gives life to the 
Sword of Steel. 

No wonder, when one reads of the awful darkness of those 
days and sees the terrible carnality of the present day, that the 
revelator gives that carnal Mind as saying, 'Who is able to 
make War with him?" But there is One who is able to over- 
come that Carnal Mind which defiles the Temple of the Living 
God, {zv) "for He is Lord of lords, and King of kings, and 
they that are with Him are called and chosen and faithful." 
''Here is the patience and faith of the saints." They believe 
in Him and know that that Carnal Mind which has held Spir- 
(w) Rev. xvii. 14, 



THK BEGINNING. — THE END. 537 

itual Humanity "captive shall itself be bound in chains and led 
into captivity" ! 

Thus we see that entire prophecy of Revelation relates to 
this warfare of the tv.^o Minds in Humanity. The Carnal Mind 
overcomes the Spiritual Mind in the warfare at first, and "all 
kindreds and tongues and nations worship the beast (Carnal- 
it}^) whose names are not written in the Book of Life of the 
Lamb slain from the foundation of the world." In other 
words, all those who live the life He lived and do His righteous 
deeds and love the things He loved and seek after them, are 
free from the worship of Carnalism, holding their Carnal Mind 
in captivity ; and are, by their lives, every day writing their 
names in that Book of Life Christ Jesus. They that lead the 
souls of others into carnalism, whether that carnalism be the 
iormalisms and ecclesiastical despotism in the Church which 
takes the place of the true Worship which is of the Spirit and 
the true Authority, even God in Us, or whether it be of the 
World, with its licentiousness and selfishness and carnal war- 
fare, or whether it be the Soul of the individual leading his own 
spiritual nature into captivity, they themselves shall go into 
captivity, and be cast out into the outer darkness, away from 
the Book of Life. (Ji) "He that leadeth into captivity shall go 
into captivity ; he that killeth with the sword (of steel) must be 
klled with the sword (of the Spirit)." 

Then the Evangelist {i) saw "another beast coming up 
out of the Earth, and he had two horns like a lamb, and he 
spake like a dragon." This beast cam.e out of the Earth, hence 
we have again the Carnal Mind of liumanity. But he is dis- 
tinct from the first beast in his zvork only. He does not use 
the sword, but uses the ways of peace, and thus as a lamb pur- 
sues his way, yet when he speaks (makes himself manifest), it 
is found his nature is the same as the first beast, and he exer- 
cises the same power and produces the same result. It is the 
same carnal mind, but he seeks that which he loves in a dif- 
ferent manner. Thus he harnesses the (/) lightning and brings 
it down to Earth in the sight of all men, to serve his spirit of 

(/i) Rev. xiii. 10. (i) xiii. 11, {j) xiii. 13-U. 



538 TH^ MANIFESTATION OF THE) ID^A. 

greed, which is his spirit, and holds within his clutch the 
secrets of Earth and air, and the telephone, and electricity, and 
the telegraph, and these things which are the (k) miracles of 
modern times he exploits before the beast, even his own Carnal 
Mind whose name is Greed, and reaps treasures of Earth 
because of these miracles which he works, and he says to 
those of Earth: ''Set up within thine own heart an image, 
even an image to the beast ; even set up in thy soul the spirit 
of greed for earthly treasure," And this beast, even the Car- 
nal Mind of Humanity, gave (/) life to the image which each 
soul has set up within its soul, and this image, even the carnal 
mind, proclaimed that they who would not worship the beast, 
which is greed of earthly treasure, should not and could not 
exist, but should go down under the wheels of this chariot of 
greed. And this Carnal Mind, this love of the things of this 
Earth, causeth (m) all, both rich and poor, small and great, 
free and bond, to receive a mark in their right hand or in their 
foreheads, — that is, to stain their souls by holding captive 
their spiritual natures and imprinting on that spiritual mind 
the carnality of the carnal mind, that the spiritual mind, even 
that soul which shall be placed on the right hand at the last 
day, might feel the agony of the shame of that stain to its 
soul, (n) All will receive that mark, for no man buyeth or 
selleth save he that hath the mark or the name of the beast or 
the number of his name. 

The number is the time when this beast shall reign, even 
this last beast which controls all things of Earth. And when 
this beast reigns a (o) Man shall reign with him, and their reign 
will begin and end together, and aU those who live at the time 
this Man does will also have the number of his name, and he is 
the head of that image in the Church of that Spirit in the 
world, and his name is 

POPE LEO XIIL, 
and the time of the overthrow of the carnal mind, both in the 
Church and the World, is at the door! 

{k) Rev. xiii. X4. (0 xiii. 15. (m) xiii. 16. (n)xiii. 17. (o) xiii. 18 



THE) BEGINNING. - THE) END. 539 

Oh, this Harlot that rides upon the beast with the 
(p) seven heads (even the seven spirits which are the opposite 
of God's seven Spirits, and which are the Spirits of Hate and 
Error and Injustice and Weakness and Vileness and Revenge 
and Vindictiveness, all of which are but the manifestation of the 
one Spirit, even the Spirit of that Carnal Mind which is of the 
Greed and Lust of the Flesh.) and ten horns, (which embrace 
the ten great families or peoples of the Earth as found in the 
ten great religions, and in which as Carnal Humanity this car- 
nal mind of the beast abides,) hath the voice of a siren, and her 
sorceries seduce the world, and thou, (Romanism is meant, 
and not Catholicism ; formalism, and not the righteous life, is 
meant ; the worldly spirit, and not the Christ-spirit, is meant) 
as the Image in the Church (which embraces all those who wor- 
ship Christ, no matter what their name,) of the Great Harlot 
who seduces the World and is of the World, even that Carnal 
Mind begotten of the Lust of the Elesh, art her best beloved. 
For thou, the Image in the Church of Her who is in the World, 
living in all the members of all the denominations to the cursing 
and unfruitfulness of all, hath fixed thy place of abiding at 
Rome, the city of the seven hills.' For as the Woman, even that 
Great Harlot, sitteth on (a) seven mountains (spirits), and as 
the Woman sitteth upon (b) many waters, (kingdoms, (c) peo- 
ples, multitudes, nations and tongues,) so abideth the Nucleus 
or Head of the Image in the City of Rome that sitteth on seven 
hills by the waters of the Mediterranean Sea. Wherever is 
found the putting forth of the letter for the spirit, stereotyped 
prayer for the soul's sincerity, pomp and display in place of 
humility and unostentatiousness, formalism for the life, gifts 
of money instead of gifts of spirit, seeking of place instead of 
sacrifice of place, self-seeking instead of seeking others, wor- 
ship of a woman or saints so-called instead of the Worship of 
God as manifested by the Son, and in like manner, even by the 
Life, there you find, be it in whatever church or people it may, 
this image in the Church of that Harlot who is in the World. 
And this which is in the Church is One with that which is in 



(p) Rev. xvii. 3. (a) xvii. 9. (b) xvii. 1. (c) xvii. 15. 



54 O THB MANIFESTATION OF THE IDEA. 

the World, even that Spirit of Greed whose name is Lust of the 
Flesh. 

Within that Church, as within the One Great Soul of 
Humanity, even the Son of Man, of which those who com- 
pose the Roman Catholic Church and other peoples who do 
these things are a part, lives that Spirit of the Son of God. 
How it (this Spirit of Christ^ has given life to that system of 
formalism and ecclesiastical despotism, even as it has given 
life to that very Social System that doth now threaten its (this 
Spirit's) life ! Like as the Mind which is the Son of Man, even 
Humanity, hath been deceived by the Sorceries of that Harlot, 
and hath been led captive by her, so hath the Son of Man in 
the Church been deceived by these carnal things also,, and 
betrayed and held captive. Wherein her life in the Church 
■when that Spirit of the Son of God which endures suffering 
and anguish and death, which sacrifice home and all its com- 
forts, and takes up its abode in the land of the savage and 
uncivilization, to give to that savage the story of the Cross : 
which ministers to the wounded, the sick, the diseased, the 
maimed, the halt, the blind ; which cares for the distressed, 
feeds the hungry, clothes the naked, finds a home for the 
orphan ; which ministers to the living dead on the lepers' isle, 
and murmurs not when the disease itself claims the body as the 
culmination of that sacrifice of Self; which, with sweet solici- 
tude and the kindly face and gentle touch of earnest endeavor, 
gives aid to the sick, visits the sick in prison, comforts the 
despairing, brings cheer to the down-hearted ; which gives up 
and devotes the life to the continuous sacrifice of self for 
others, — wherein, it is repeated, the life of that Harlot in the 
Church when tlie souls that do these things shall zvithdraw 
themselves from that City and refuse to let these acts which have 
been begotten by the Spirit of Our Father in Heaven give life 
to that life of formaUsm and lust of the eye and greed of self^ 
As the Voice calls to all of His children to forsake that City of 
Babylon, even that Great Harlot, even that Carnal Mind which 
is begotten of the Lust and Greed of the flesh and the Pit, and 
to ''come out from it," so the Voice calls upon you who are in 



THK BEGINNING.- THE END. 54I 

the Church to "come out of her that ye be not partakers of her 
sins." 

Wherever you find Lust of Carnal or Earthly things, there 
you find her. Wherever you find Greed enthroned, there she 
sits as "Queen, and is no widow and knows no sorrow." To 
the merchant She hath proclaimed the necessity of the aggran- 
dizement of the resources of the Earth in the hands of the 
few. The necessity of that competition which allows only the 
success of the one over the ruin and downfall of the many. 
She hath applauded the Social System that makes necessary 
l.he having of the poor, that they may do the labor from which 
the rich shrink. That the ignorant man, poor in mentality 
because of an heredity in zvhich he had no voice, and his environ- 
ment in zi'hich lie had no choice, should be the slave of the one of 
superior mental endowment, and that this superiority should 
measure the opportv/aity for the enjoyment of God's gifts to a 
common humanity of each. That there can be no incentive to 
labor beyond the desire to accumulate treasure of Earth, and 
that there can be no progress in mechanism, science, or the 
arts without the incentive of personal earthly treasure as the 
ultimate goal. That there is no God but the God of Mammon, 
and no Reward for patient endeavor beyond the reward he 
gives. Lies ! all Lies ! 

Know ye not that the mind is the gift of God, and that 
its endowments are but the nearer approach to the many 
phases of that One Great Mind, and the loftiest emotions that 
ever stimulated mankind were begotten by the sinking of self 
in the cause of others? That the w^elfare of the whole is the 
only secure guarantee to the one? That God is the Creator 
of that mind that manages large interests, unlocked the store- 
house of Nature, and robbed her of her secrets, projected vast 
enterprises and brought them to completion? That the only 
competition that shall avail a man when he shall appear before 
the Judge is that rivalry to excel in benefits to thy brother? 
That this competition, instead of taking from, but adds to the 



542 THE MANII^ESTATION OI^ THE IDEA. 

joy and comfort and peace of thy brother and to thy own 
store as well ? 

Her name is Lust of the Flesh, her Nature Greed of Car- 
nal things. What are the fruits of her sorceries and the result 
of her fornications? A falling-away from the simplicity, humil- 
ity, truth, unselfishness, spirituality, and fraternity in Christ 
Jesus which characterized the Church in the beginning of its 
career on Earth, and a resulting ecclesiastical despotism whose 
formalism and ostentatiousness, and love of display, and lacer- 
ations of the flesh, and nunneries, and monasteries, and per- 
verted teachings proclaim it the child of her delight. A divided 
Christendom, rending the Body of Christ, even His Church, 
Even the vSoul of Humanity, with her seductions. A House 
divided against itself. A World in fetters to the Spirit of 
Greed of Gold. The saloon, the opium den, the perverted 
theater, the drunkard, the thief, the liar, the adulterer, the 
harlot, the murderer, the blasphemer — these all her gifts — 
these her children. The standing armies, the desolated fire- 
sides, the maimed veteran, the devastated country, the demoral- 
ized nation — her trophies. War her petted child. The idle 
mechanic, the incorporated wealth, the homeless widow, the 
starving orphan, the despairing multitude — the fruits of the 
system she loves and fosters and calls her own. Fathers car- 
rying the dinner pail to the child at work, working men fight- 
ing each other for the privilege to labor — her recompense. 
The struggling poor contending against the incorporated 
wealth which is the fruits of this system. 

Invention gives to the World a marvelous piece of 
mechanism. Greed lays hold on it and labor is displaced 
Woman, freed from the thralldom of the Past, enters the Arena 
as Man's Competitor, and Greed, seeing another opportunity 
to enslave labor, replaces man's labor with hers. The new 
invention requires little skill for its management, and the child 
forsakes the school-room at the hard behest of poverty and 
takes his father's place in the Mill. Men revolt against the 
system that is slowly destroying their liberty and their ability 
to earn sufficient for subsistence ; the starving idle only too 



THB BEGINNING.- THE END. 543 

gladly cake their places. Thus honest labor seeking its own 
is pitted against honest labor seeking its own. Corn and 
potatoes rot in the field ; the idle starve in the cities. Children 
go naked for clothes to protect the person ; the garments lie 
unused and uncalled for on the shelves. What a pitiful little 
this is of the story, and yet what a condemnation of that City of 
Babylon and the system she hath begotten ! But God hath 
marked her for destruction. In the day ye know not of shall 
the Son of Man appear through the clouds within thy own soul 
which hath obscured thy vision — yea, in Power and Great 
Glory ! Have you not yet seen Him or heard His Voice ? 



That (a) Old Harlot, the City of Babylon, whose being is 
Lust of the Flesh, and whose Spirit is Greed of the World 
and Love of Temporal Power, and out of whose womb hath 
been begotten all the vileness and crime and misery and 
oppression of the World, and who is made manifest to you 
to-day in all her awful nakedness, and w^ho is foul with the 
recompense of her infidelity to the Infinite Love and her 
whoredoms, is that yb) Great City which fastened its seduc- 
tions upon Man's Soul in the beginning, even the Carnal 
Mind! She sitteth upon a (c) scarlet (bloody) colored beast, 
with seven heads and ten horns. The scarlet is the blood of 
Humanity shed through all the ages. This beast, which 
(d) was, is not, and yet is, is Satan, even the Carnal Mind 
v.diich came from the Bottomless Pit, and shall go into perdi- 
tion again ; and the seven kings which are one with Satan or 
the carnal mind, five of whom are fallen, and one is, and one 
is yet to come, means the five greatest warriors who fought 
solely at the dictates of the Carnal Mind, and who had lived 
and died before John saw this vision ; the sixth w^as Caesar 
(who is), and the seventh (who was to come) Napoleon! And 
the (e) "ten horns which had received no. kingdom as yet, which 

(a) Rev. xvii. 5. (6) Rev. xviii. 18. (c) Rev. xvii. 3. (d) 
Revxvii. 8-11. (e) Rev. xvii. 12. 



544 



THE) . MANIFESTATION OF THE IDEA. 



were ten kings," are the ten different peoples who rally under 
the standards of the ten great behefs of the Earth. The 
(f) purple and scarlet of the woman's raiment means power 
and blood ; the gold and precious stones and pearls means this 
world's riches and vanity ; and the golden cup and its contents 
means the evil of men's lives begotten by the love of gold and 
the treasures of this Hfe. 

Within these ten great peoples, even Hii^manity, there 
dwelleth the carnal mind and the spiritual mind, and these two 
meet as one in the One Mind of Humanity. And Humanity 
has received no kingdom as yet, but shall receive power as 
Kings one hour with the beast (Carnal Mind). These shall 
have but one mind (the carnal), and shall give their power and 
strength to the beast. This Carnal Mind, being at eternal 
enmity to the Spiritual Mind, even Christ Jesus and Spiritual 
Humanity, it has through the ages made (g) war on the Lamb 
and His followers, but the day is at hand when the spiritual 
mind of Humanity shall overcome that carnal mind within it, 
for they are called and chosen and faithful, and they shall 
(h) hate that City of Babylon, even the carnality of the flesh, 
and the Social System which is its offspring, and shall strip her 
of the lies with which she has clothed and hid her foul and 
loathsome person, and take from her all her treasures, even all 
those things which she loveth, and give them to the called 
and chosen, for the "meek shall inherit the Earth," and shall 
burn her body, even that carnal mind, with the Fire of the 
Consuming Truth, which is God the Word. 

(i) ''And a Mighty Angel took up a Stone, like a great 
Millstone, and cast it into the Sea, saying. Thus with Violence 
shall that great City Babylon be thrown down and she be 
found no more at all." 

For the Sea is Time, and the Millstone is the Truth which 
has been manifesting hself to Humanity, and the Violence is 
the awful struggle of a despairing Humanity to destroy that 
City of Babylon with its monstrous Social System. Shall the 
Past seal that Violence? Will ye heed the Voice that this 

(/) Rev. xvii. 4. {g) xvii. 14. {h) xvii. 16. (i) xviii. 21. 



THK BKGINNING. — THEJ END. 545 

violence be stayed? The VOICE hath cried to you from the 
day He hung on the Cross until this day, but ye would not 
hear it or obey it. Will ye not believe? Will ye not heed? 
Will ye not obey ? 

But (b) they will have to meet a foe more terrible than 
Man, more potent than the Sword of Steel, even the Sword of 
the Spirit, and they v/ill make war against Him, but He shall 
overcome them, and cast them out, and in their place, and in 
the place of the beast; and in the place of the Carnal Mind, 
and in the place of that great City, there shall reign a new 
King, even the King of Peace Christ Jesus, and His abiding 
place shall be the Mind of Humanity, even the spiritual mind, 
and this shall be His City, and all things will be changed, and 
men shall proclaim Him King and He shall call them subjects. 
Then shall God make His habitation with Man, and Man shall 
make war no m.ore, neither oppress his neighbor nor despite- 
fully use him. 

(z') ''And I heard another Voice from heaven, saying, 
'Come out of her, my people, that ye be not partakers of her 
sins, and that ye receive not of her plagues.' 

"For her sins have reached unto heaven, and God hath 
remembered her iniquities." 

And there shall be found no more any ruler in her, neither 
any merchant, neither any artificer, neither any mechanic, 
neither any owner or master of ships, neither any raiser of 
cattle, or sheep, or horses, or oxen, nor any merchandise of 
whatever description or character, neither fine linen, nor scarlet 
or purple, nor gold or precious stones or pearls ! 

"For in one hour shall so great riches come to nought." 

''Rejoice over her, thou heaven, and ye holy apostles and 
prophets; for God hath avenged you on her." 

And she shall be inhabited by the foul deeds of every age, 
and evil ideas and thoughts shall find their habitation in her, 
and she shall be the abiding place of all that is foul and cor- 
rupt and unclean, and she shall be desolate forever. "The 
(6) Rev. xvii. 14. (v) xviii. 



546 THK MANlFi:STATlON OF THE) ID^A. 

Voice of harpers and musicians, and of pipers, and of trum- 
peters shall be heard no more in her.'' 

"And in her was found the blood of prophets, and of saints, 
and of all that were slain upon the Earth." 



In the place of this old World with its Earth torn with 
the storm's unbridled passions or parched with the storm's 
quiescence — with its pitiful story of want and sickness and 
disease and crime, its oppressions and rivalries and jealousies, 
ils drunkenness and licentiousness and debauchery, its prosti- 
tution of the noblest thing ever begotten, even that Mind 
begotten in the image of its Creator, to the Service of the flesh, 
the world, and the Devil — shall revolve a new world propelled 
by Love. All men shall find labor awaiting them. Men shall 
labor, not as heretofore, under the present system, when few 
men work, and those few men long hours, but (w) all men 
shall labor the few hours necessary to his brother's maintenance. 
The pleasures of one shall be open to all, and God will smile 
on those pleasures. Man's labor shall be assured of its 
requital, and his body of its nourishment. Thus shall man 
sell his labor in love and receive for that labor its satisfactory 
recompense. Love of Humanity shall reign in every heart, 
and health shall bloom in every cheek. None shall marry to 
curse their posterity with the heredity of disease, and upon 
the nuptial day of those blessed with health, the manhood and 
womanhood of generations yet unborn shall look with rejoic- 
ing. The wealth of the mass shall be the property of the least 
of His children, and the (.r) "meek shall inherit the Earth " 
The infant in arms shall be assured of its comfort, the child of 
twelve of its education, the young man of a vocation in har- 
mony with his desires and his attainments ; the young woman 
of the assurance of being able to give all her attention to the 
duties which her sex as daughter, sister, wife or mother call 
her; old age the recompense of reward in ease and comfort. 
Tramps, those outcasts from God and Man, shall disappear : 
(w) Gen. iii. 19. (x) Matt. v. 6. 



THK BKGINNING.— THE KND. 547 

exiled by a monstrous system which can not furnish labor for 
the honest mechanic, let alone the dissolute and improvident; 
fostered and encouraged by .the Christ Spirit within the Souls 
of His children which can not turn away from the needy, no 
matter what the cause of that need, there can be no excuse for 
their idleness, and no one, therefore, to minister to their indi- 
gence. The Spirit of Contentment will illuminate every face. 
Murder will be a nightmare of the past, and the thief would 
disappear forever. Viciousness, degeneracy of character, is a 
disease, and the morally diseased would receive that isolation; 
which a humane and pitying Humanity — from out of whose 
system of ethics punishment for revenge or an "eye for eye" 
had been forever expurged; — will know is for that diseased 
Mind's and Humanity's benefit. At the feet of the Master all 
will bow^ the knee and learn and believe, and thus will learn to 
know that He who raised a Lazarus from the dead, raising 
him by His Ommipotent Power, also (y) took and made a 
dressing for the eye of the blind man, out of the Earth or the 
Clay and His Spittle. That He is the Great Physician, and 
that the humblest toiler with Nature's Jierbs, doling out his 
precious capsules with earnest and hopeful hand, is but the 
instrument of His Benevolence and in harmony with the Idea. 
(r) Did not Paul, a worker of miracles, give Timothy directions 
for the cure of his ailment ? In that near time the L'aw^ of dis- 
ease, of its cure, and its preventive, shall be an open book, and 
they that have faith in Him as the Son of God will imitate His 
life, and thus escape sin and the penalty it brings. Drunkenness 
would be seen no more, and thcx-e would be no Greed to tempt 
Man to barter away his neighbor's soul and his own, neither 
will there be any one so fallen away from communion with his 
God as to thirst for such a stimulant or stifle the heaven within 
his own soul with such a substitute. Under the beneficent and 
harmonious reign of the King divorce would disappear from 
the statute books, and the fireside would be the home of all' 
that is noble and pure and elevating in Hfe, and love for each 
other, and love for Humanity, and love of God, would be the 
(2/) Johnix 6, 7. (2) 1 Tim. v. 23. 



548 THK MANIFESTATION OF Tun IDEA. 

tie that would bind them together, and from such a marriage 
there could spring no divorce, and from such love no adultery. 
Thus w^oman, forced by a cruel aijd tyrannical system to enter 
the arena of labor and replace Man's labor w^ith the cheapness 
of her ow^n, responding to every trust reposed in her with the 
utmost fidelity, shall return to those duties and that supreme 
place of honor which motherhood gives her, and by her own 
nobleness of soul and character sanctify the home and inspire 
in her offspring ambitions and purposes in harmony with her 
own lofty character. Humanity's children will be our chil- 
dren, and the love we bear for them shall but increase the love 
we cherish for our own. Humanity will be but one great 
Family cemented together by the bond of the One Great Spirit. 
Equality under the law would be no more a mockery, and the 
only title to honor would be a noble life. The Peace of God 
would abound on the Earth, and the Soul of Humanity would 
be attuned in harmony with the Harmony of all harmonies, 
whose name is I^ove. 

Are these not blessings enough? Is He not Magnificent 
in His Gifts to His obedient children ? The souls of this people 
shall beat in unison with the God who created them, and the 
Holy Spirit shall abide in them and commune with them and 
guide them, and the Spirits of Wisdom and Truth and Justice 
and Majesty and Power and Mercy and Love be in harmony 
with their Spirits, ''and the Sword shall be beaten into a prun- 
ing hook and man shall make war no more." And the Spirit 
of Wisdom shall give wisdom unto Man and the Spirit of 
Truth knowledge, and Night shall be transformed into Day, 
and Winter into Spring. It shall rain when it doth please us, 
and the wind shall blow at our direction. Man shall labor 
but to be fed, and shall sail through the air with the product 
of his own labor. In the clouds of the heavens shall Man 
picture the inspiration of his mind, and canopied in the sky 
shall be the orchestra which shall deluge the Earth with 
Music. 

Under the benign influence of the God of Truth and Love 
creeds and formalisms and ecclesiastical despotisms shall go 



th:^ beginning. — the^ end. 549 

down into an eternal oblivion, and Catholic and Protestant — : 
no more Catholic, no more Protestant, but Christian — shall 
be found a united family, fighting every approach of that Siren 
of the Pit with united energy and purpose under the common 
banner, even the blood-stained banner of their Risen Lord 
and King and Deliverer. Behold, a Light shall come out of 
the East and shine unto the West, and before its scorching and 
withering and consuming rays creeds and dogmas and rituals, 
and perversion of the Word, shall melt away as snow under a 
Summer's Sun, and High in Heaven's dome, even the Soul of 
Humanity, shall blaze forth in Love the Creed of creeds, the 
King of kings, the Light of hghts, the Priest of priests, the 
vSacrifice of sacrifices, the Bread of breads, the Life of lives, 
even 

CHRIST JESUS, THE WORD, 

and He shall shme down into the innermost depths of the 
lowliest child of His kingdom and make that Soul blossom 
as the rose tree under the morning sun. 

In the day that Babylon falls Heaven will be at the door, 
even within the Soul of Humanity, and there shall be none 
to make them afraid. Then shall the Church, even the Spir- 
itual Mind of Humanity, which is Christ's Body, and in which 
His Spirit dwells, stand forth as a Virgin betrothed to her hus- 
band, even Christ Jesus the Word, and (a) ''They shall not 
hurt nor destroy in all my holy mountain: for the Earth shall 
be full of the Knowledge of the Lord as the waters cover the 
Sea." (b) "And in that day will I make a covenant with the 
beasts of the field, and with the fozvis of heaven, and with the 
creeping things of the ground: and I will break the bow, and the 
sword, and the battle out of the Earth, and will make them to 
he down safely." ''And I will betroth thee unto Me forever; 
yea, I will betroth thee unto me in loving Kindness, and in 
judgment, and in mercies. I will even betroth thee unto me 
in faithfulness, and thou shalt know the Lord." 

(a) lea. xi. 9. (6) Hos. ii. 18-20. 



550 THE MANIFESTATION O^ THE IDEA. 

And the carnal mind will be cast out, and with the casting 
out of the carnal mind, which is the (c) beast, will go the false 
-prophet which hath testified falsely lo that carnal mind, and 
J^ccause of that carnal mJnd, in regard to God and His attrib- 
utes, Man's soul and its destiny, God's plans and purposes, 
^Heaven and Hell, Christ and His birth, death and resurrec- 
'tion. His Coming, His Word, even the inspired volume, and 
its meaning, a new Heaven and a new Earth and a new Jeru- 
salem. His Kingdom and His Coming to reign in it. 

{([) ''And I saw Heaven opened, and behold, a zvhite horse ! 
and He that sat on him was called Faithful and True, and in 
righteousness doth He judgs and make war. 

'Tlis eyes were as a flame of fire, and on His head many 
crowns ; and He has a name written, that no man knew but 
Himself. 

"And He was clothed in a vesture dipped in blood; and 
His name is called The Word of God. 

"And the armies which were in heaven followed Him 
upon white horses, clothed in fine linen, white and pure. 

"And out of His Mouth goeth a sharp Sword, that with it 
He should smite the nations ; and He shall ride them with a rod 
of iron; and He treadeth the wine press of the fierceness and 
Wrath of Almighty God. 

"And He hath on His vesture and on His thighs a name 
written, King of Kings and Lord of Lords. 

"And I saw an angel standing in the Sun, and he cried 
'with a loud voice, saying to all the fowls that fly in the midst 
"of heaven, 'Come and gather yourselves together unto the 
'supper of the great God. That ye may eat the flesh of kings, 
.and the flesh of captains, and the flesh of mighty men, and the 
flesh of horses, and them that sit on them, and the flesh of all 
men, both free and bond, both small and great.' 

"And I saw the beast, and the kings of the Earth, and 
their armies, gathered together to make war against Him 
that sat on the horse and His armv. 



(c) Kev. xix. 2o. {d) xix. U-21. 



TH5^ BEGINNING. — THE END. 55 I 

"And the hcasi was taken and zvith him the false prophet 
that wrought miracles before him, with which he deceived them 
that had received the mark of the beast, and them that wor- 
shiped his image. These were both cast alive into a lake of fire 
and brimstone. 

"And the remnant were slain with the Sword of Him that 
Sat upon the horse, which Szvord proceeded out of His Mouth; 
'and all the fowls were filled with flesh.' 

(e) ''And I saw an angel come down from heaven, having 
the key of the bottomless pit and a great chain in his hand. 

"And he laid hold on the dragon, that old Serpent (Oppo- 
sition to and Disbelief in God) which is the Devil, and Satan, 
and bound him a thousand years. 

"And cast him into the bottomless pit, and shut him up and 
set a seal upon him, that he should deceive the nations no 
more till the thousand years should be fulfilled ; and after that 
he must be loosed a little season. 

"And I saw thrones, and they sat upon them, and judg- 
ment was given unto them : and I saw the souls of them that 
were beheaded for the witness of Jesus, and for the Word of 
God, and which had not worshiped the beast, neither his image, 
neither had received his mark upon their foreheads or in their 
hands; and they lived and reigned with Christ a thousand 
years. 

"But the rest of the dead lived not again until the thou- 
sand years were finished. This is the first resurrection. 

"Blessed and holy is he that hath part in the first resur- 
rection ; on such the second death shall have no power.'' 

"And when the thousand years are expired Satan shall be 

loosed out of his prison. And shall go out to deceive the 

; Nations v/hich are in the four quarters of the Earth, Gog and 

Magog, to gather them together to battle ; the number of 

w^hom is as the Sami of the Sea. 

"And they went up on the breadth of the Earth and com- 
passed the camp of the saints about, and the beloved city; and 

(e) Rev. XX. 1-15. 



552 TH^ MANIFESTATION OF TH^ ID^A. 

fire came down from God out of heaven and devoured them. 

"And the Devil that deceived them was cast into the lake 
of fire and brimstone where the beast and the false prophet are, 
and shall be tormented day and night for ever and ever. 

"And I saw a great white throne and Him that sat on it, 
from whose face the heavens and the Earth lied away, and there 
was found no place for them. 

"And I saw the dead, small and great, stand before God ; 
and the hooks were opened ; and another book was opened, 
which is the Book of Life ; and the dead were judged out of 
those things which were written in the bocks, according to 
their zvorks. 

"And the Sea gave up the v1ead which were in it ; and 
death and hell delivered up the dead which were in them ; and 
they were judged every man according to his works. 

"And death and hell were cast into the lake of fire. This 
is the second death. 

"And whosoeve? was not found written in the Book of 
Life was cast into the lake of fire." 

(/) "And I saw a new heaven and a new earth ; for the 
first heaven and the first earth were passed away, and there 
was no more (g) Sea. 

"And I, John, saw the (h) holy city, the New Jerusalem, 
coming down from God out of Heaven, prepared as a Bride 
adorned for her husband." 

Christ and His army. The World and its army. All 
spiritual. The battle a spiritual battle, the victory a spiritual 
one. Yet in it earthly kings will be overthrown, and earthly 
armies dispersed, and Peace shall reign on all the Earth, and 
in the hearts of all men shall be found enthroned and reigning 
The Word Christ Jesus, and reigning with Him will be found 
those who were martyrs for that Word's sake, and who cruci- 
fied self for that Word's sake, and who are found holy in the 
sight of the Lord. On them who thus reign and on them who 
thus let them reign in them, the second death can have no power. 
(/) Eev. xxi. 1-2. (gr) ''Time." {h) ''Redeemed Humanity." 



THE; BEGINNING. — THK END. 553 

for having slam the carnal mind ivJicn in the Hcsli, they are 
superior to it in the Spirit! 

And into that Pit, that No-thing, that bottomless abyss 
from which he sprang, Satan shall be cast, and shall be power- 
less against those who dwell on the Earth because their hearts 
are fixed in God. 

But at the last day, the Father knoweth, the End of Time 
shall be proclaimed, the dead shall awake, and the Earth and 
the elements shall m.elt with fervent heat. The Son of Man 
shall appear in the clouds of Heaven, taking vengeance on 
those who are His enemies, and then shall fear overtake the 
souls of those who had no part in the first resurrection, and the 
tortures of the damned shall be theirs, just in proportion as 
their souls are impregnated with Sin, and every soul must give 
an account of the deeds done in the body, and according to 
those works will he be judged. For the second death is the 
separation of the carnal from the spiritual, and in this separa- 
tion will be the agony, for the separation will be caused by the 
Coming of Chrisi Jesus the Word and illuminating that soul zvith 
His presence, and on His Coming all the Evil in that wretched 
Soul will spring into life and claim that Soul's dominion. 
Under the scorching rays of the Sun of Truth the Soul will 
tell its own story to its shrinking self, and in the agony cf an 
awful Despair, hunger and thirst for Righteousness. "Blessed 
are they that hunger and thirst for Righteousness, for they shall 
be filled^ Every word of that Old Book will come before that 
Soul's eye with awful clearness, and memory will retell every 
rejection of its pleadings and its promises. Oh, but for one 
f/agment of Faith ! Oh, but for one gleam of hope ! "He that 
cometh unto me I shall in no wise turn away." A thousand 
devils hurl their story of misspent, lustful, blasphemous, selfish, 
cruel life into that Soul, and the crackling flames of a burning 
world repeats its story as an echo, but across that scared and 
blackened and despairing Soul shall be wafted the message, 
''Though your sins were as scarlet, they shall be made whiter 
than snow." Oh! The Word! The Word of God! Wrath, 
fierce, merciless, consuming wrath to the wicked, but a sweet 



554 '^H^ manife:station oi^ th^ idka. 

smelling odor, a vessel charged with all the delicacies to nurture 
the child of God, a chariot of Love dropping sweetest incense 
from its canopied surface, a ship of state freighted with the 
odors and the ointments and the life-giving ehxir of the prom- 
ises of God to His children. To hunger and thirst, with all 
the energy personified in that Soul, for God and His Right- 
eousness, this the necessity ; to have faith in Him, to believe 
Him, the necessity. The gates of Heaven seem closing for- 
ever, the lost Soul cries out in its awful anguish, the agony 
of the Garden of Gethsemane is on the Soul, despair looks 
with awful visage into the innermost depths of that Soul. He 
cries out. A Voice comes to him over the terror of the passing 
in fire and flame of a World, and the Voice says, "This I bore 
for you when the Father forsook me on the Cross on Calvary 
Hill," — and the darkness disappears, in a moment, in the 
twinkling of an eye ; the heavens and the earth disappear as 
smoke and are found no more forever ; the fire of the wrath 
of a God, who is a consuming fire, hath banished into an 
eternal night of destruction from His face, and therefore from 
Life, all things that doth offend, and ihey shall enter the soul 
no more forever, and the Spiritual Mind, the One Great Mind 
of Humanity, has been separated from its Carnal Mind ; the 
Carnal Mind is cast out from Heaven forever, and the Mind of 
the Son of Man is the Mind of the Son of God, and the Spirit 
of the Son of A^an is the Spirit of the Son of God ;'and the Son 
of Man has faith in God, is obedient to that f:ith, and loves Him 
in whom He believes, and the Spirits of Wisdom and Truth 
and Justice and Mercy and Power and Majesty and Love which 
are the Holy Spirit are his Spirits; and the Idea hath been 
begotten in Man, and Man hath become the Idea, even the 
.Son of God, and they are one with Him even as He is one with 
Hmi — one in body, one in Spirit, one in Nature. And 
{g) Christ doth give back the dominion to the Father, and, 
true to His Nature to the last, becomes as one of His brethren, 
even those who are joint heirs with Him to the Kingdom of 
their common Father. 



{g) 1 Cor. XV. 24-28, 



TH^ BEGINNING. — THE END. 555 . 

I Within that- Heaven of heavens there sits, adorned with [■ 
ail the magnificence of Omnipotence, that eternal city, the 
A^ew Jerusalem, the beloved City, even the Son of God, even 
the Soul of a Redeemed Humanity. Within that City, one with 
it, composing it, is the New Heaven and the New Earth. 

(/i) "And I sav/ no temple therein: for the Lord God 
Almighty and the Lamb are the temple of it. 

"And the city had no need of the Sun, neither of the moon, 
to shine in it: for the glory of the Lord did lighten it, and the 
Lamb is the light thereof. 

"And the nations of them which are saved shall walk in 
the light of it ; and the kings of the earth do bring their glory 
and honor into it. 

"And the gates of it shall not be shut at all by day: for 
there shall be no night there. 

"And they shall bring the glory and honor of the nations 
into It. 

"And there shall in no wise enter into it anything that 
defileth, neither whatsoever worketh abomination, or maketh a 
lie: but they which are written in the Lamb's Book of Life. 

"And he showed me a pure River of Water of Life, clear 
as crystal, proceeding out of the throne of God and the Lamb. 

"In the midst of the street of it, and on either side of the 
River, was there the Tree of Life, which bare tzvche manner of 
fruits, and yielded her fruit every month ; and the leaves of the 
Tree were for the healing of the nations. 

"And there shall be no more eurse: but the throne of God 
and the Lamb shall be in it,' and His servants shall serve Him. 

"And they shall SEE HIS FACE and His name (char- 
acter shall be in their foreheads (m.inds). 

"And there shall be no Night there, and they need no 
candi.e, neither light of the Sun: for the Lord God giveth them 
light: and they shall reign for ever and ever." 

"And the Spirit and the Bride say Come. And let him 

(A ) Rev. xxi. ; xxii. 



556 



THK MANIFESTATION OF THB IDKA. 



that heareth say, Come. And let him that is athirst come. And 
whosoever will, let him take of the Water of Life freely'' 

^ ^ H: ^ H: H: 

"He which testifieth these things saith, Surely, I come 
qmckly. AMEN. Even so, come, Eord Jesus." 



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1 \ ) \ \ \ 



MAY 31 1900 



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